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VOL. 13 JAHJAHT, 1966 NO, 1 

n Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


What shall I ask for the coming year? 

What shall my watchword be? 
What would 1 st Thou do for me, dear Lord? 

What shall I do for Thee? 

Lord, I would ask for a holy year, 

Spent in Thy perfect wil&j - J ' 

Help me to walk in Thy very steps; : ;~ ~— ; ' ,; ' 

Help me to please Thee still ♦ ' -; 

Lord, I would ask for "a year of love; ' 

Oh, let me love Thee bestl 
Give me the love that faileth not 

Under the hardest test;- 

Lord, I would ask for a year of prayer; 

Teach me to talk with Thee; 
Breathe in my heart Thy Spirit's breath; 

Pray Thou Thy prayer in me. 

Lord, I would ask for a year of hope, 

Looking for Thee to come, 
And hastening on that year of years 

That brings us Christ and Home* 

— Selected 

THE PILGRIM is a reiigious magazine published monthly in the interests of the 
members of Tha Old Brethren Church. Subscription rate: $1.50 per year. Sample copies 
sent free on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Wolf. 
Address: THE PILGRIM, Star Route, Box 1160, Sonpra. Calif. 


Past and gone with other years — 
With its happy smiles and tears , 

Like a misty, dream today, 
Melts the olden year away. 

And our .greeting this shall he: 
Health and bright prosperity, 

And the year : we ! ve now begun 
Bring a blessing to each one. 

Another year is gone and with it memories of happi- 
ness — sadness, too. Some of those who^wjers dear to us 
have left us for an eternal home. New lives have been 
born into this world, and to them, all things are new. 
We look back over the past year and see many mistakes 
and feel that we should have done much better. But 
the past is gone and we cannot change it now. We look 
ahead and wonder what ^change-s this year may bring. 

We can only mold the future by what we do now. The 
past is gone -and the future is not .here, but the present 
is ever before us, and to act now is to accomplish. 
Jesus said, "If any man will .come, after mq, let him 
deny himself and take up his cross daily , and follow 
me." We have to work for the Lord right now, every day, 
or continually. 

When Paul and Silas went into the synagogue of the 
Jews in Berea, it was said, "They received the word 
with all readiness of mind, and searched the scriptures 
daily , whether these things were so," and because they 
were active, interested and wanted to know the truth 
"many of them believed," Paul commended them and said 
they were more noble than those of Thessolonica. We 
read in II Corinthians 6:2, "Behold now is the accepted 
time, behold now is the day of salvation," If we re- 


solve to do better in 1966 than in 1965, this is a- good 
resolution, but If. we do not start acting now our re- 
solve may vanish into thin air. 

"Not enjoyment and not sorrow 
".' Is our destined end and way, 

But to act, that each tomorrow 
Finds us further than today." 

— Rudolph E. Cover. 
Sonora, California 


From the very .beginning we see that there has been 
a continual warfare between the forces of evil. and the 
forces of righteousness: a conflict in -which there has 
been victory for both the evil and' the good., $uch is 
the history of nearly six thousand years of time since 
creation. In Noah f s "time God* saw that wickedness had 
made such marvelous .triumphs that It repented Kim. that 
He had made man. But as God. in the end will 
the unfailing victor , the earth was renovated of its 
violence and overwhelming evil and sin. But the .con- 
flict between good and evil to this day hag never been 
settled, and must await the day when the Almighty One 
will settle the matter for ever -and ever. 

The prayer we often- pray, "Thy kingdom come", has, a 
two-phase meaning; first, Christ's kingdom' on earth, 
in the hearts of men, and second, His, personal one; thou- 
sand years of reign on the earth when He will" be King 
of Kings and Lord of Lords. But here and- now, we ; ~ are.; in 
the kingdom of which Jesus said in Luke 17:21/ " Neither 
shall they say Lo here! or, Lo there I for behold the 
kingdom of God is within you." When Satan had.' almost, 
if not entirely, got the victory over the .earth prior 
to the advent of Jesus the Redeemer, in due time God 
sent His Son to earth to suffer, bleed and die that the 
door might be opened to the kingdom of heaven. For He 
Himself said, (Matthew 4:1?) n Repent for the kingdom 


of heaven is at hand." A sword or weapon is an essen- 
tial part of warfare, and for the child of God, only- 
one sword can be used which is the "Sword of the Spirit", 
And this sword is mighty through God to the pulling 
down of strong holds, and casting down the deceptive 
powers of Satan* > m . 

The Christian life on earth is a warfare that must 
be fought and won, arid can be won if Christ is our lead- 
er and captain, though it might mean the martyr's death. 
For on this might hang the assurance of an Inheritance 
In the KINGDOM TRIUMPHANT. Then there will be no more 
need of weapons, no more conflict, but the glorious pro- 
clamation, "Thanks be to God which giveth us the vic- 
tory through Jesus Christ our Lord." 

The eminent apostle Paul was a man of struggles In 
this' kingdom militant, but when he got to the end of 
the way he could say with sublime assurance, "I have 
fought a good fight, I have finished my course, I have 
kept the faith." And now he could look with assurance 
for a crown, in that triumphant kingdom under the king- 
ship and rule of the Lord Jesus for one 'thousand years, 
after which he will deliver up the kingdom to God, even 
the Father, (j Corinthians 15:24) that God may be all 
in all.. 

Today the nations of the world are embroiled in war, 
bloodshed — hateful and hating one another. And as per- 
haps never before, the world is filled with violence 
and weapons of destruction, and in it all a false god 
crying "Peac$", and "No more war." This can not and 
will not be until the Lord Jesus will establish His 
kingdom triumphant , as- we. read in the prophesy of 
Micah 4:3, "And he shall judge among many people, and 
rebuke strong nations afar off; and they shall beat 
their swords into plowshares, and their spears into 
pruninghooks: nation shall not lift up a sword against 
nation, neither shall they learn war any more." 

— David A, Skiles 
Ro s s ville , Indiana 

God is our refuge and strength, a very present help 
in trouble. (Psalms 46:1) 



"But call to remembrance the former days, in which, 
after ye were -enlightened, ye endured a great conflict 
of sufferings; partly, being made a gazingstock both by 
reproaches and afflictions; and partly, becoming par- 
takers with them that were so used. For ye both had 
compassion on them that were in bonds, and took joyful- 
ly the spoiling of your possession/ 1 (Hebrews. 10r32«34) 

(A dear sister proposed the above scripture from 
which to consider a few thoughts for the Vindicator*) 

In this scripture we have an account of how they were 
made a gazingstock, both by reproaches, and afflictions, 
but if we want to be benefited in the understanding of 
that part of it, we ought to understand the CAUSE of 
these reproaches and afflictions. 

^The cause of these reproaches and afflictions may be 
ascribed to the Christian belief, which was antagonistic 
to the religion as it was held at that time. It was., 
however , not in reality antagonistic to the Jewish -re- 
ligion. as is supposed by some, for all the Jews that- 
searched the scriptures in a right view, Were prepared 
to accept the faith when It was revealed. For testimony 
that the old law taught the faith to. the diligent .'enquir- 
ers, we can refer to Matthew 1.3:17, Hebrews -l:l:I3j-> and 
I Peter 1:10,11, - .'■■ ■ ; - ■ 

But the reason that so many of the Jews were oppose rs 
of the believers In Christ was becauqe they had got be- 
side the merit and spirit of the scriptures and had a 
religion of their own, and then they, believing that 
they were that holy nation and peculiar people, it was 
very humiliating for them to drop their views and come 
over into the Christian faith. Hence, they were the 
foremost and most hostile enemies to the Christian faith. 

However zealous the Jews were in their religion to 
honor God, it was not a single step in the direction to 
finally come back to where they alienated from, but it 
cost their fall (Romans 11:11) to establish the faith, 


and that is just what it will cost every individual, 
and every society, finally, whose faith is not governed 
by the Spirit of Christ. For this reason the n mystery 
of iniquity n already began to work in the time of the 
apostles (II Thessalonians 2:7) in mixing truth with 
heathenish practices. 

We will scarcely ever be made a gazingstock on ac- 
count of our peculiar faith and practice and customs, 
but will rather be respected by those who hold the re- 
verse, if we do not make our faith antagonistic to the 
political, agricultural, and general traffic of this 
world — applauding peace and temperence societies and 
those worldly pulpit preachers by whom they are carried 
on— and we will be all right. But confound all these 
with the "sword of the Spirit" of Christ, and wrestle 
against principalities, against powers, against the 
rulers of the darkness of this world, and also against 
spiritual wickedness in high places, predicting their 
utter ruin in the coming storm of all the "fruits that 
their souls lust after," and we will soon enough be 
hated of all nations for His name T s sake. Yea, if such 
a worldly spirit has got into the church, it will be 
sure to make the disciple "a disturber of the peace of 
the church." 

The apostle says, "They took joyfully the spoiling 
of their possessions," 

Under present circumstances, it is not at all proba- 
ble that the disciples will suffer violent persecutions, 
for too many are anxious to claim, at this time, of 
being persecuted. But that time will perhaps come in 
a different form, under different circumstances , and 
the efforts will be more direct against the spirit of 
the words of Christ, in the place of inflicting physical 
sufferings upon His disciples. This will come to pass 
under the "mark of the beast", and will be brought into 
acceptance by the beast having "two horns like a lamb." 

"And all this will no doubt occur when we have plenty 
to eat and to drink, when there is peace and prosperity; 
for it is written, "Take heed to yourselves, lest at any 
time your hearts be overcharged with surfeiting and 
drunkenness, AND THE CARES OF THIS LIFE, and so that 


day come upon you unawares; for as a snare shall it come 
upon all them- that dwell upon the face- of the whole 
earth. " (Luke 21:34,35) * 

If For yourselves know perfectly that the day of the 
Lord so cometh as -a thief in the night; for when they 
shall say, Peace; and safety, then shall 1 sudden. dest ruc- 
tion come, upon them as travail upon, a woman with child; 
and they shall -"not escape. 11 (T Thessalonians 5:2^3) 

Ah, yes, alrea;dy we may notice the boast -in. the 
secular papers of; the perpetuity o'f peace and prosperity, 
and their scoffing at the idea that - all?, things shall not 
always so continue. ■ . . .' X- : *-* ■ ■■ -. 

It . is not my opinion- that, the £ord will'be revealed 
in the skies to us, when these passages- go' into effect. 
We can neither learn the same from these passages, nor 
can it so be plainly understood Trom what stands in con- 
nection with : it. :' - : But it is my .opinion that -:s.ome great 
• differences that are npw at -work in the hearts of men 
will be made '.manifest; but it r 'miy not be' In"; the church 
next time, bit with worldly people*, in- questions that 
will engender : spiritual conflict s r ; 

By-John Gulp in the March,/. 1833 '-Vindicator 11 
' Selected. -by D&piel E./.Wolf 

. just a minute/' / •;; ; ■ 

I have only just a minute,' ■....- 

Only, sixty seconds in it, ' 

Forced upon me, 'Cbxi^v refuse it, 
' 'Didn't seek it, didn't ; chdose ;it. 

But. it's. up to me to use it, 
, I must suffer If I lose'- it, . 
. 'Give account if I' : abuse it, 

Just a tiny little minute — 

Bert eternity is in^ it\ " 

Selected by Martha Cover 

The mind is enriched by what it receives; the heart 
is enriched by what it gives. — Selected 



"Luxury within reason £ ; " That's what it said; The 
words leaped out from a brightly-painted billboard to 
catch my eye. Luxury within reason,.: At first- it" seemed 
a very ordinary phrase; just another advertising gimmick 
for a hotel. Then it set my thoughts awhirl. 

Is any luxury actually within reason for Christians? 
Webster defines a luxury as "A free indulgence in costly 
food, dress, or anything which gratifies the appetites 
or tastes; also, a mode of life characterized by mater- 
ial abundance; anything which pleases the senses and is 
also costly or difficult to obtain; an expensive rarity. " 

This definition presents a striking parallel to the 
conditions that brought God's condemnation upon Israel. 
u Woe to them that are at ease in Zion...that lie upon 
beds of ivory, and stretch themselves upon their couch- 
es, and eat the lambs out of the flock and the calves 
out of the midst of the stall; that chant to the sound 
of the viol, and invent to themselves instruments of 
music. ..that drink wine in bowls, and anoint themselves 
with the chief ointments: but they are not grieved for 
the affliction of Joseph." (Amos 6:1,4-6) 

Selfish, luxurious living is the symptom of an inner 
disease, the pride and vanity of a sinful heart. It is 
the outcropping of greed and covetousness. The needs 
and welfare of others are totally disregarded in the 
mad dash for the dollar. When material wealth increases, 
men tend to forget their dependence on God. 

"My power and the might of mine hand hath gotten me 
this wealth," is the rich man's boast. "I earned all 
this by the. sweat of my brow. I worked for my three 
farms, my herd of registered cattle (some of them even 
win prises at the annual state Farm Show); I earned my 
new Lincoln and my wife's Buick. I worked hard for my 
ultra-modern house with its lavish furnishings, soft 
plush rugs, and labor-saving conveniences; now I'm en- 
titled to luxury. It's mine!" 

"Oh, no," God replies. "Go and sell that thou hast, 
and give to the poor, and thou shalt have treasure in 


heaven: and come and follow me," (Matthew 19:21) And 
the luxury-lovers go away sorrowful, for they have great 

Luxury within reason? No, not for us. Surely not 
for us who feel our utter unworthiness to receive God's 
gifts, who know that we are but humble stewards of the 
possessions He entrusts to us, Let's be faithful stew- 
ards. Let's keep a consistent, simple standard of liv- 
ing. "Having food and raiment, let us be therewith con- 
tent," that we may be able to generously support the 
Lord's work. The need is great. Precious souls are 
rushing headlong to a Christie ss eternity. How can we 
sit back in luxurious ease and selfish indifference? 
May the Lord deliver us from the foolish and hurtful 
lusts that love of wealth brings. - May He move us to 
give liberally of our possessions to further His King- 
dom in these last days. Let us take our eyes off the 
worthless luxuries of this passing world, and set our 
affection on the incorruptible heavenly riches awaiting 
in Glory for us. 

"Lay not up for yourselves treasures upon earth, 
where moth and rust doth corrupt., and where thieves 
break through and steal: but lay up for yourselves 
treasures in heaven, where neither moth nor rust doth 
corrupt, and where thieves do not break through nor 
steal: for where your treasure is, there will your 
heart be also." (Matthew 6*19-21) 

Selected from :, The Ghristian Example" 

Jan, 16 - Salida, Calif. Wakarusa, Ind. 
Jan, 23 - Mi Wuk, Calif . Wakarusa, Ind. 
Jan. 30 - Salida, Calif. Wakarusa, Ind. Covington, 
Feb. 6 - Salida, Calif. Rossville/lnd. 0hl0 
Feb. 13 - Mi Wuk, Calif. Wakarusa, Ind. 

All are- welcome to attend these services and worship 
the Lord with us. 

lo.' - : * ; ' -.- ... ■ ." the "pii&rim 

' IF, HE /GAME TO TOUR HOUSE < * * -. \ 

Would you, meet Him at the door . •. 

., With arms outstretched in' welcome? 
Or would you have to change- your clothes 

before you let Him in?. ;\ . 
Or "hide -some magazines,, and' put ■ 
■ ( ■-■the- : Bible where they'd been? . . 
'Would you hide your worldly 'music- 

and put some hymn books out? 
Could you let Jesus Walk" right in, 

or would you rush about? 
And I wonder— if the Saviour spent 

a day or two with' you, ■ ■ ; 
Would you -go right on doing- : 

the things you always do?-, • 
' Would you go right on ■ -saying • ■•-, 
the .things you always say?. 
Would life for you continue, as 
' it does .from day to' day? ■-■■ 
■ ■Would you take Jestls with 'you 

everywhere you'd planned to go? 
Or would ycm-maybe. change your plans 

for just a day. or so? 
Would you be glad to have Him meet 

your very closest friends? 
Or would you .hope they stay 'away 
., . until His Visit' ends? . 
Would you ; be' g£Lfi& to have. Him 
■*■ .., stay ..forever on and onf ' 
Or would you sigh with gre^t -relief 

when -He at -last. -was gone?, 
: It' might be interesting to 'know 

the things that ? you would do, 
If Jesus came" in person-' ':•' * 
to spend some time with you. 

From "Guideposts" 
Selected by Orpha Barton 




This sect of Christians also had a place in the Re- 
formation though their part was not so violent or so 
widely recognized. The name "Lollard" in the ancient 
German language meant "one who sings — especially hymns." 
This name evidently was given to them from their sing- 
ing funeral dirges as they buried the dead, as we shall 
see in the following account of their origin in 
Mosheim l s "Ecclesiastical History." 

"Soon after the commencement of this century, (14th 
century) the famous sect of the cellite brethren and 
sisters arose at Antwerp (Belgium); they were also 
styled the Alexian brethren and sisters, because St. 
Alexius was their patron; and they were named "cellites" 
from the cells in which they were used to live. As the 
clergy of this age took little care of the sick and .dy- 
ing, and deserted such as were infected with those pes- 
tilential disorders which were then very frequent > some 
compassionate and pious persons at Antwerp, formed them- 
selves into a society for the performance of those re- 
ligious offices which the sacerdotal orders so shame- 
fully' neglected. Pursuant to this agreement, they vis- 
ited and comforted the sick, assisted the dying with 
their prayers and exhortations, took care of the inter- 
ment of those who were cut off by the plague, and on 
that account forsaken by the affrighted clergy, and com- 
mitted them to the grave with a solemn funeral dirge. 
It was with reference to this last office that the com- 
mon people gave them the name of "Lollards." The ex- 
ample of these good people had such an extensive in- 
fluence, that in a little time societies of the same 
sort of Lollards, consisting both of men and women, we 
were formed in most parts of Germany and Flanders, and 
were supported, partly by their manual labours, and 
partly by the charitable donations of pious persons. 
The magistrates and inhabitants of the towns where these 


brethren and sisters resided, gave them peculiar marks 
-of -favour - and protection on account of their great use- 
fulness to the sick and needy* But the clergy, whose 
reputation was not a little hurt by them, and the men- 
dicant friars, who found their profits diminished by 
the growing credit of these new comers, persecuted them 
vehemently, and accused them to the popes of many vices 
and intolerable errors. Hence it was, that the word 
"Lollard", which originally carried a. good meaning, be- 
came a term of reproach to denote a person who, under 
the mask of extraordinary piety, concealed either enor- 
mous vices, or pernicious sentiments. But the magis- 
trates, by their recommendations and testimonials, sup- 
ported the Lollards against their malignant rivals, and 
obtained many papal constitutions, by which their insti- 
tute was confirmed,"' their persons exempted from the 
cognisance of the inquisitors, and subjected entirely 
to the jurisdiction of the bishops. But as these meas- 
ures were insufficient to secure them from molestation, 
Charles, duke of Burgundy, in the year 1472, obtained 
a solemn bull from pope Sixtus IV ordering that the 
cellites, or Lollards, should be ranked among the re- 
ligious orders, and delivered from the jurisdiction of 
the bishops; and Pope Julius II granted them yet great- 
er privileges in the year 1506. Many societies of this 
kind are yet subsisting at Cologn and in the cities of 
Flanders, though they have evidently departed from their 
ancient rules . " 

This account of the Lollards by Mosheim apparently 
refers only to the groups in the towns of Germany and 
mearby provinces. But in England the followers of John 
Wycliffe were called "poor priests" or Lollards about 
1387* The name was also given to various sects classed 
as heretic by the Roman church. 

As ' followers of Wycliffe* the Lollards travelled 
about the small villages of England preaching against 
many accepted Roman beliefs. About 1395 they drew up 
"Twelve Conclusions", a statement of their beliefs.- In 
this they charged tha.t the Roman priesthood was not the 
one ordained by Christ, that Roman ritual was not sup- 



ported by scriptures, and the the " feigned miracle" of 
transubstantiation led men into idolatry* They main- 
tained that the clergy should not be temporal judges 
and that confession to a priest was unnecessary to sal- 
vation. They condemned prayers for the dead, pilgrimag- 
es- and offerings to images. They taught that warfare, 
was contrary to the New Testament which is a law of. 
grace and full of mercy. They also insisted that all. 
men should have free access to the scriptures in their . 
own language. 

But the Lollards had weaknesses. For one thing they 
were somewhat disorganized,, and after renouncing the,.,., 
heavy yoke of the Roman church , they lacked real leader- 
ship to replace it. They attracted many cranks v/ho did 
not really aid the cause but drew criticism. In the 
15th century they were severely persecuted, suppressed 
and almost exterminated. Their leaders were burned at. 
the stake y tortured and imprisoned. But they survived, 
and there was a revival of Lollard belief about 1500. 
Many of their beliefs were the same as Luther' s, and 
before 1530 they began to mirge with the new protectants, 

— L.C. 


For some time we have been thinking of including 
in "The Pilgrim" a question and answer section on 
Spiritual and Biblical themes. We would like to 
start it as we start a new year,. Naturally, we will! 
need to have good questions from our readers. Each 
one is invited to participate in this column. 

We. will reserve the right to determine which. 
questions are suitable for publication. Some we may! 
not be able to answer.- The questions must be signed] 
even though the signer may request that his name be 
withheld. Brother Daniel F. Wolf will be editor fori 
this column. Address questions to: The Pilgrim 
Route 2, Box 874, Sonora, California. — L.C. 

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• .*.'• ' - ■ ;AM0S <■ ' \ 

Amos was no soft-spoken Jethro or gentle Jonathan, 
There are times- when. God. needs- these servants with bal- 
anced judgment and gentle hearts. ' But. they are not the 
men for the hour when the house is on fire and immediate 
action is urgent* When sins abound and sinners are con- 
tented in .their sins^ God uses an Amos, Here was a 
sbeepherder who became a preacher, the fig gatherer who 
joined the prophets^ a farmer who went .-to warn the city. 
Here was a. man who had felt the terror of the roar of 
a lion in the night, and he intended that the roar of 
Gqd r s voice should startle complacent sinners. 

Today we study the life of Amos, but the- Bible gives 
us only a thumbnail sketch — five verses of ' biography — 
Amos 7? 12-15 and the first verse of chapter one. Beyond 
this we must infer the, character of the man from the 
' content of' his preaching. . 

"•' ' Amos was born, about SCO B,C. He lived in the shep- 
*herd village of Tekoa, twelve miles south of Jerusalem. 
In his day the Jewish nation was divided. His home was 
In Judah under the rule of King Uzzlah. Just a few 
-miles north of Jerusalem were the borders of Israel 
under the rule of King Jeroboam II. 

Soon after the, division of the kingdom 175 years 
earlier, Jeroboam I had established a place of worship 
,.at Bethel -in order to discourage' the people of the 
Northern Kingdom from going to worship at the. Temple 
in Jerusalem. (I Kings 12:26-33) It was here in Bethel 
that Amos- delivered his Inspired messages. Here it was 
that Amaziah, degenerate priest of a false religion/ 
told Amos to go ' home ' to Judah and prophesy in his own 
land, -But God -had sent Amos to Israel. 

. The character of a man is often revealed in the 
.things against which he. revolts. "■ Amos' showed true 
spiritual . insight .in -his condemnation of material ex4 
.t.ravagance and ..physical -self -Indulgence— beds of ivory > 
lavish and long feasting./ sensual music y alcoholic 

THE PILGRIM : - a 15, 

stimulants, and expensive perfumes. t for the body. But 
the real sin of Bethel lay deeper. It was that in the 
midst of her self-indulgence she had no concern for the 
needy. "They are not grieved for the affliction of 
Joseph." God is always against selfishness and self- 
centered living. '. '*..-, 

Amos 1 prevailing mood seemed to be one .of .thundering 
denunciation, but one can be forgiven for a blast of 
thunder when it warns of .a coming storm. It^ V 
struction and judgment that Amos had to proclaim \ to" 
Israel. We can take, however , thunder from a man qf 
God who is concerned for soul.-s; and Amps loved.. his' fel-, 
low countrymen in Israel, Kis very name meant "burden 
bearer. 11 . With all his blasting; and prediction of de- 
struction, Amos was a prophet* of redemption. ., His final, 
word is a promise of hope. 

Selected by Daniel F. Wolf Y 


Another year is dawning; dear Father let it be, 

In working or in waiting, another year with Thee; 
Another year of progress, another year of praise, 
Another year of proving Thy presence all .the 1 days. 

Another year of mercies, of faithfulness and grace, 
Another year of gladness in the shining of Thy fa'cej 
Another year of leaning upon Thy loving breast, 
Another year of trusting, of quiet,* happy rest.- ; 

Another year of service, of witness for Thy love, 
Another year of training for holier work above; 
Another year is dawning; dear Father let it be 
On earth, or else in heaven, another year for Thee. 


We of the Salida congregation were made to. rejoice 
again when another precious soul, namely Martha Cover, 
was received into our fellowship on December 19, by a 
public confession of faith and holy baptism. 

—Daniel F, Wolf 




Isn't it true that all things have a beginning? 
Yes > all the things we see have a beginning. But there 
are things that have no beginning and no ending. God 
and eternity have always been and always will be. Let's 
think back as far as we can remember. Then think of the 
oldest things we know on earth like the giant trees that 
are over 1000 years old. And then realize that these 
and even the earth itself had a beginning, and God was 
before that. 

The month of January begins a new year — 1966. In 
twelve months j 1966 will end. Our school years have a 
beginning and eventually they end. Everything we see 
here on this earth must sometime end — even the huge 
trees that live so long. But God and eternity will 
never end. And God has promised us by His Son Jesus 
Christ , that our lives , too, will never , never end if 
we believe in Him and follow Him. This is what we mean 
by everlasting life. 

As we begin a new year, let us also make this a be- 
ginning of good things. Let's begin to obey our parents 
better and to help our brothers and sisters more. Let's 
begin to love God more, read about Him more, and find 
out more about the life that begins but never ends — 
the everlasting life. 

See if you can find these "beginnings" in the Bible. 

1. What did God do in the beginning? (Genesis 1:1) 

2. What is the beginning of wisdom? (Psalms 111:10) 

3. What miracle was the beginning of Jesus' miracles? 

(St. John 2:1-11) 

4. The gospel was to be preac he'd' among all nations. 
Where did it begin? (St. John 24r47) 

5. Who is the beginning and the end, the first and the 
last? (Revelation 22:13-16) ~ L.C. 


VOL. 13 FEBRUARY, 1966 NO. 2 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


The Lord Jehovah reigns; I 
His throne is built on High; 

The garments He assumes 
Are Light and Majesty. 

His glories shine with beams so bright, 

No mortal eyes can bear the light. 

The thunders of His hand 

Keep the wide world in awe; 
His wrath and justice stand 

To gu&r-d His holy law. 
And where His love resolves to bless 
His Truth confirms and seals the Grace, 

Through all His mighty works 

Amazing wisdom shines; 
Confounds the powers of hell 

And all their dark designs. 
Strong is His arm, and shall fulfill 
His great decrees and sovereign will. 

And will this' sovereign King 

Of glory condescend? 
And will He write His name, 

My Father and my Friend? 
I love His name, I love His word: 
Join all my powers to praise the Lord. 

— Isaac Watts 

THE PILGRIM is a religious magazine published monthly in the interests of the 
members of The Old Brethren Church. Subscription rate: $1,50 per year. Sample copies 
sent free on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Wolf. 
Address: THE PILGRIM, Star Route, Box 1160, Sonora. Calif. 


A few mornings ago we awoke to see a light snowfall. 
It was beautiful, clean and fresh as I stepped outside 
and walked around, I soon noticed,. that I left a track 
wherever I walked. My footprints were plain in the 
snow, and I could tell exactly where I had stepped , how 
far apart my footsteps were, where I had slipped, 
stopped, or hurried, It made me thin 1 ': of our Christian 
walk and the steps we take in our spiritual ] ife , 
Especially as we begin another year should we consider 
our footsteps. Which direction are we walking? How 
do our footprints appear to other travellers? Are we 
stumbling and slipping? Or are we confident in our 

It is said that in the jungles of Ecuador there are 
tribes of natives who, can read footprints like a book. 
They can tell who of their acquaintances made the 
print s y whether he was carrying a lead, how long ago 
the prints were made and many other details just from 
footprints .in the- sand, The tracks we leave in our 
Christian life also tell on us. Many are skilled at 
reading them; they mean something to nearly everyone. 
This walk comprises a large share ox our Christian wit- 
ness. Our words, too, are important, but they can be 
meaningful only if we walk also in the way of which we 
speak and testify. "Practice what you preach 11 and 
"Your actions speak so loudly I can't hea;r what you say" 
are maxims of real importance in our witness. For 
Colossians 4*5 says. "Walk in wisdom toward them that 
are without, redeeming the time." 

How can we walk this Christian path giving this kind 
of witness? Jeremiah prayed, "0 Lord, I know that the 
way of man is not in himself: it is not in man that 
walketh to direct his steps, Lord, correct me, but 


with judgment; not in thine anger , lest thou bring me 
to nothing. " (Jeremiah 10:23,23) So we can see that 
we need help to walk in this way. We can all speak 
from experience and say that we can not succeed alone* 
But we do not need to try to walk alone. All who have 
"entered in at the strait gate" as Jesus commanded have 
the promise of the presence of God's Holy Spirit to 
guide us on the narrow way. We " do not need to walk 
uncertainly, though this is the way many of our steps 
appear. It is when we rely on our own strength that 
our footprints show missteps and slips. 

To walk consistantly and in wisdom we also need 
light. If we would track a man walking through 
a woods or in an area" where there are obstacles (such 
as we have In our Christian life) we would .see that he 
ran into trees and other objects , that his path was not 
straight and that he strmbled .many times and perhaps 
even became lost in the dark. This Is exactly what 
happens if we try to walk our Christian path without 
the light of Jesus Christ and His word. But God has 
not left us without promise of His everlasting light 
for every step. Jesus said, "I am the light of the 
world: he that followeth me shall not walk in darkness; 
but shall have the light of life," (John ft*12) Psalms- 
119:133 roads, "Order my steps in thy word..."; vorse 
130: "The entrance of thy words giveth light; it glveth 
understanding unto the simple," j verse 105; "Thy word 
is a lamp unto my feet, and a light unto my path." 
God has promised light for our way if we follow Him J 

To walk in God's way we also need a path,, which is 
provided- for us in God's word. This is a path of deny- 
ing our own selfish interests and living for Christ. 
Jesus walked the path before us^ and we have His foot- 
prints left plainly for us to follow. He came to do 
the will of the Father. Though we can not do what Jesus 
did; we can do the will of the Father for us. Perhaps 
some would say that our weak efforts and our stumbling 
walk can never please God. This' is true only when we 
try to labor in our own strength and trust our own 
abilities. By God ! s help and grace we can do His will 


as He has asked us to. We can walk the path He has 
left for His people. When we stumble, it is because of 
our weakness and failure to use His help. When we suc- 
ceed ^ it is not because of our own strength but because 
we have used the means He has given us to take our 
steps, avoid the obstacles and walk in His will. 

In conclusion let us realize that God sees each foot- 
print we make. He knows the way we take,, There are 
also natives , we understand, who are skilled at h idin g 
footprints. They can expertly brush out their tracks 
or cover them with leaves. This is useful in outwitting 
an ene^my. We can hide many of our steps from other 
people. But can anyone hide his way from God? Psalms 
139:7-12 reads, "Whither shall I go from thy spirit? 
or whither shall I flee from thy presence? If I ascend 
up into heaven, thou art there: if I make my bed in 
hell, behold, thou art there, If I take the wings of 
the morning, and dwell in the uttermost parts of the 
sea; Even there shall thy hand lead me, and thy right 
hand shall hold me. If I say, Surely the darkness shall 
cover me; even the night shall be light about me. Yea, 
the darkness hidefch not from thee; but the night shineth 
as the day; the. darkness and the light are both alike 
to thee J'- -So let us walk the Christian path with full 
asurance, having God's guidance , His light and following 
the steps of our Master, — L*.C* 


Trying to walk In the steps of the Savior, 

Trying to follow our Savior and King: 
Shaping our lives by His blessed example, 
Happy, how happy, the songs that we bring. 

Pressing more closely to Him who is leading, 
When we are tempted to turn from the way; 

Trusting the arm that is strong to defend us, 
Happy, how happy, our praises each day. 

Walking in footsteps of gentle forbearance, 
Footsteps of faithfulness, mercy and love, 

Looking to Him for the grace freely promised, 
Happy, how happy, our journey above, 


Trying to walk in the steps of the Savior, 
Upward, still upward we 1 11 follow our Guide; 

When we shall see Him, "the King in His beauty/ 1 
Happy, how happy, our place at His side. 

Chorus : 

How beautiful to walk in the steps of the Savior, 

Stepping in the light, Stepping in the light; 
How beautiful to walk in the steps of the Savior, 
Led in paths of light. 

vE, E. Hewitt in "Hymns of Praise" 

(Deuteronomy 2:31) 

A great deal is said In the Bible about waiting for 
God. The lesson cannot be too strongly enforced. We 
easily grow impatient of God's delays. Much of our 
trouble in life comes out of our restless, sometimes 
reckless, haste. We cannot wait for the fruit to ripen, 
but Insist on plucking it while it is green. We cannot 
wait for the answers to our prayers, although the things 
we ask for may require long years in their preparation 
for us, We are exhorted to walk with God; but ofttlmes 
God walks very slowly. But there is another phase of 
the lesson, God often waits for us. 

We fail many times to receive the blessing He has 
ready for us, because we do not go forward with Him. 
While we miss much good through not waiting for God, 
we also miss much through over-waiting. There are 
times when our strength is to sit still, but there are 
also times when we are to go forward with a firm step. 

There are many Divine promises^ which are conditioned 
upon the beginning of some action on our part. When 
we begin to obey, God will begin to bless us. Great 
things were promised to Abraham, but not one of them 
could have been obtained by waiting in Chaldea. He 
must leave home, friends, and country, and go out into 
unknown paths and press on in unfaltering obedience in 


order to receive the promises. The ten lepers were 
told to show themselves to the priest, and n as they 
went the j were cleansed, n If they had waited to see 
the cleansing come in their flesh before they would 
start, they would never have seen it, God was waiting 
to cleanse them; and the moment their faith began to 
work, the blessing came. 

When the Israelites were shut in by a pursuing army 
at the Red Sea, they were commanded to n Go forward, 11 
Their duty was no longer one of waiting, tout of rising 
up from bended knees and going forward in the way of 
.heroic faith* They were commanded to show their faith 
at another time by beginning their march over the 
Jordan while the river ran to its widest banks. The 
key to unlock the Gate into the Land of Promise they 
held in their own hands, and the gate would not turn 
on its hinges until they had approached it and unlocked 
it. That key was faith. We are set to fight certain 
battles. We say we can never be victorious 3 that we 
never can conquer these enemies; but, as we enter the 
conflict, One comes and fights by our side, and through 
Him we are more than conquerors- If we had waited, 
trembling and fearing,' for our Helper to come before 
we would join the battle, we should have waited in vain. 
This would have been the over-waiting of unbelief. God 
is waiting to pour richest blessings upon you. • Press 
forward with bold confidence, and take what is yours'. 

Selected by Ruth Crawmer 

At sunrise we should listen, still — •: 
And wait to know God T s wondrous will* 
May the Christian' s light so clearly shine 
That men can see the Lord Divine. 
The path of life may be smoothly trod 
If souls are still— a} id pray to God: 

Selected by Susie Wagner 

We of the Salida congregation, Salida, California 
have chosen April 16 for our spring lovefeast meeting. 
The usual invitation is extended to members and friends 
to attend, —Daniel F. Wolf 



Love is a spendthrift. It never counts the cost of 
giving itself away* It is not afraid to be humble; it 
desires only to serve, Judas thought that woman a fool 
who broke her alabaster box, and poured out her precious 
ointment to anoint her Lord. But Jesus recognized a 
quality of love approaching His own; so He said, "She 
hath wrought a good work." 

Jesus watched the rich folk put large offerings into 
the temple treasury, and spoke no word of approval. 
But when a poverty-stricken widow gave all that she had, 
Jesus said her little offering counted far more than 
all the rest. 

When another woman, in penitence and humble- gratitude, 
washed His feet with her tears and wiped them with her 
hair, Jesus defended her seemingly bold action by saying 
that, having been greatly forgiven, she loved greatly. 

Jesus Himself is the prime example. He expended Him- 
self in love. He cast aside the glory and dominion 
which He had with His Father, and "though he was rich, 
yet for... (our) sakes he became poor." He took to Him- 
self the form of a servant, and became a Servant of 
servants. In love He gave them' all that He had: sal- 
vation for their souls, healing for their bodies, food 
for their hunger, comfort for their sorrow, peace for 
their fear; and finally, His life for their lives. 

It is recorded several times that Jesus became weary. 
His physical body tired, even as ours. Yet the needs 
of men gave Him no rest. If He sat beside a well-curb 
to rest, He saw someone who needed His salvation. If 
He fell asleep in a boat, His disciples called upon Him 
for aid. When He wished to retreat to a quiet place, 
the crowds beat Him there. 

All this teaching, feeding, healing, self-giving re- 
quired strength, which Jesus found, not in long hours 
of sleep, but in "rising up a great while before day" 
and spending much time In prayer and communion with 
God. And at the end of this great ministry of love, 
the crown and the capstone of it, He took upon Himself 
the guilt and burden of our sins, and "(gave) himself 


for us an offering and a sacrifice to God." 

This love of Jesus is a representation of the love 
of God. Jesus said, "Greater love hath no man than 
this, that a man lay down his life for his friends." 
But Jesus went to the ultimate of love, and gave His 
life for those who hated Him. "For no one would will- 
ingly die for a stranger, even though he were a right- 
eous man. But for a beloved one, some might dare even 
death. But this is the measure of God's love to us: 
while we were his enemies, Christ died for us." 

Christ is given us, not as Saviour only, but also as 
Lord, "an example that.. .(we) may follow in his foot- 
steps." We should not be afraid to imitate His example, 
giving ourselves first wholly to Kim* and then, in His 
name, in love to our fellowmen. We will not fear to 
freely spend our time, our talents, and our treasure 
at His direction. 

To a man who was trying to cling to something other 
than Jesus > what did He say? "Sell it, give it away; 
and come follow me.". What has He been saying to us? 

By Lorle C. Gooding In the "Gospel Herald" 
Selected by Martha Cover 

They say I'm always findin' fault 

With government and such, 

And then the folks that's just been here 

I criticise too much. 

The schools, they aren*t run to suit; 

The church has probl^s, too. 

I disagree with preachers, 

At timjes don't get their view. 

But I'm a gonna it; 

This thing m has got to halt. 

God knows I've lots of fallings, 

So why keep findin' fault? 

It don't do me a bit of good, 

And might someone offend , 

So I'm a gonna quit it, 

My findin' fault must end. 

— Guy Hootman 




In the cross of Christ I glory, 
■ . Towering- o ! er the wrecks of time; 
All the light of sacred story 
Gathers round its head sublime. 

When the woes of life o T ertake me, 
Hopes deceive and fears annoy, 
Never shall the cross forsake me; 
Loi it glows with peace and joy. 

When the sun of bliss is beaming 
Light and love upon my way, 
From the cross the radiance streaming 
Adds more luster to the day. 

Bane and blessing, pain and pleasure, 
By the cross are sanctified; 
Peace is there that knows no measure,. 
Joys that through all time abide. 

When the Portuguese traders, following the trail of 
the gread explorer, Vasco da Ga:na, had settled on the 
south coast of China , they built a massive cathedral on 
a hill crest overlooking the harbor. Three centuries 
ago a violent tycoon proved too severe, and the great 
building fell, all except the front wall. That ponder- 
ous facade has stood as an enduring monument while high 
on its triangular top, clean cut against the sky, and 
defying rain, lightning, and typhoon, is a great bronze 
cross. When Sir John Bowring, then governor of Hong 
Kong/ visited Macao in 1825, he was so impressed by the 
scene that he wrote the famous lines of the now univer- 
sally loved hymn* The builders of that great cathedral 
are now all but forgotten: but the cross of the Crucified, 
which they reared, still remains. 

John Bowring was born in England, October .17, 1792* 
At an early age it is said he had mastered six languages, 


and later in life he could speak many more . At., the ■ age 
of "forty-three he was elected to Parliament, and after 
filling many positions of honor, both at home and abroad, 
he was knighted in 1854. In all his crowded years this 
tireless and- successful man was busy. Besides his po- 
litical, economic, and religious essays, his translations 
were countless and his poems and hymns found their way 
into many publications. His best -known work is the hymn 
poem under consideration. 

Ithamar Conkey was born of Scotch ancestry in Shutes- 
bury, Massachusetts, on May 5^ 1815. He -was a noted 
organist and bass , singer, being- for many years connected 
with the Calvary Church, New York City, One stormy 
Sunday morning his choir failed to arrive, all except 
one faithful soprano, Mrs. B. S. Rathbun. That after- 
noon he wrote - a . new tune to John Bowring 1 s famous poem 
and named it Rathbun, in tribute to the faithful soprano 
who had braved. the storm that morning. Thus was the now 
popular tune born, Conkey died April 30, 186?. 

The theme of this beloved song Is the Cross of Christ. 
When the author composed these lines he must have been 
thinking of what. Paul wrote in Galatians 6:14, n But God 
forbid that I should glory, save in the cross of our 
Lord Jesus Christ, by whom -the world is crucified unto 
me, and I unto the world. 

Information from "Modern Gospel Song Stories' 1 

by Haldar Lillenas — J.L.C. 

Feb. 13 - Mi Wuk, Calif. Wakarusa, Ind. 

Feb. 20 - Salida, Calif. Wakarusa, Ind. 

Feb, 2? - Mi Wuk, Calif. Wakarusa, Ind. Covington, 

Mar. 6 - Salida, Calif. Rossville, Ind. Ohio 

Mar. 13 - Mi Wuk, Calif. Wakarusa, Ind. 

All are welcome to attend these services and worship 
the Lord with us. 

Not forsaking the assembling of ourselves together... 
bat exhorting one another... Hebrews 10:25 



I was sad and lonely on the stormy deep, 

Toiling on the water, losing rest and sleep. 

Weary heavy laden — Jesus came to me, 

Walking on the water, walking on the sea. 

Stormy billows dashing, water caps of foam, 
Windy tempest blowing, I was far from home; 

In the storm and darkness, Jesus came to me, 
Walking on the water, walking on the sea» 

Friendless, poor, forsaken, hungry, wretched, cold, 
Feebler my rowing, feeling lost and sold; 

In His radiant glory, Jesus came to me, 
Walking on the water, walking on the sea, 

Joy to see Him coming, nearing in the storm, 
Happy to behold Him, saving me from harm; 

"Jesus,, Lord and Master, let me come to Thee, n . 
Walking on the water, walking on the seal 

Joyful go ho meet Him on the stormy wave, 

Slowly, surely sinking, calling Him to save, 

With His lcviiigkindnegs, Jeisis lifted me, 
Walking on the water, walking on the sea. 

I am safe beside Him, en the ship of peace; 

He will "help and guide me till this life shall/ 
May I keep beside Him, since He came to me, cea se. 

Walking on the water, walking on the sea. 

Walking on the water, Jesus came to me; 

If I never leave Him,- I am safe and free; 
Joyful now my going to the harbor shore, 

Landing safe forever, on the sea no more* 

—J. I. Cover 



PEARL JUNE FLORY, daughter -of Stephen and Sarah 
Frances (Abshire) Flora, was born at Auburn, Illinois 
on June 5i 1880. In 1903 she was 'married to -Franklin 
R. Flory. To this union were born six children. They 
came to California in 1913 > residing, at Whittier until 
1916 when they moved to Modesto* 

She j with 'her '■companion, was baptized into the Old 
German Baptist Church at Covert, Michigan * After coming 
to Modesto, they took their stand with the Old Brethren 
C'Hurch of Salida. She lived a kind and consistant life 
and possessed a sweet : Christian personality.. She was 
preceded in death by her husband on March 16, 1950, 
also two 'sons, one in Infancy and Paul J. Flory In 1963 > 
one brother, John Flora, and one sister, Emma Morgan. 

Pearl passed away on January 21, 1966 in the hospital 
in Modesto at the age of 85 years, 7 months, and 16 days. 

She is survived by four children, Jesse D e Flory, 
Velva Miller, Millard A. Flory, and Glen E. Floryi one 
sister, Anna Bowman j one brother, David Morgan] also 
eleven grandchildren and twenty great-grandchildren, 
and many other relatives and friends. 

Funeral services were conducted by Brethren Daniel 
F. Wolf and Joseph Lc Cover at 2:30 Sunday afternoon, 
January 23, in the Old Brethren Church at Salida, Calif- 
ornia, from Revelation 14:- 12. 

The body was laid to rest in the "wood Colony Cemetery 
to await the resurrection morning. 

— The Family 

Up to that world of light 

Take us dear Savior; 
May we all there unite, 

Happy forever. 
Where kindred spirits dwell, 
There may our music swell, 
And time our joys dispel, 
Never — no, never! 
Hymn 368 



In. our present series of historical articles on "The 
Reformation" we have presented sketches of the lives of 
great men who lived before the actual period of refor- 
mation 5 but who strongly influenced it. We have also 
described several groups of Christians who held refor- 
mation views before the actual split and suffered deep- 
ly for their faith. We still want to print in a future 
issue a sketch of another group^ the Waldensesj who also 
held fundamental views from very early times. But for 
this issue we have chosen a brief statement of the 
causes of the reformation as told in "World Book 
Encyclopedia" . — L . C . 


Weak ness es in the Church. For more the 1^000 years 
after the fall of the Roman Empire 9 the Christian Church 
at Rome held a supreme position. It was the center of 
all culture 3 the defender of Christianity, and the main- 
stay of the people. It was also the framework that 
united the various states of Western Europe. At the 
height, of the church's power y under Pope Innocent III, 
who reigned from 1198 to 1216. all European rulers ac- 
cepted the pope*e spiritual and temporal sovereignty. 

In the course of the 1300 ! s and 1400 l s J the church 
began to fall from this position of universal power. 
Struggles with rulers > religious schisms , and corrup- 
tions from within weakened it. Demands for reform in 
the church came from many sources $ even from among its 
friends. The public was indignant with the abuses that 
had crept into the administration and organization of 
the church, and with the decline in the morals of the 

The growth of heretical sects further weakened the 
church. Since the 1200' s, the number of Christians who 
rejected official church doctrines had grown alarmingly. 
Reformist sects included the Lollards and Hussites in 


the 1100 is and 1200* 3 and the Albigenses and Waldenses 
in the 1300* s and 1400* s« All preached a simpler re- 
ligion and challenged the authority of the Roman church. 

Na tionalism . During the Middle Ages, the kingdoms 
of Europe were not really nations. They had shifting 
boundaries and^ constant civil wars. But a new force of 
nationalism gradually spread through the world. Rulers 
were trying to build strong national governments and 
gain absolute sovereignty for themselves,, They began 
to look jealously at the power and vast material wealth 
of the church. The Holy Roman Emperor had been the 
first prince of Christendom during the Middle Ages. 
But the aims of the emperors had come into conflict 
with those of the popes. In the struggles that followed, 
the emperors lost much power to their princes. In 
Luther f s youth, England and the German towns led relent- 
less attacks on both the pope and the emperor. 

The Revival of Learning was another factor leading 
to the Reformation* At one time, only nobles and 
churchmen could be educated. But during the Renaissance, 
universities and schools sprang up everywhere, and stu- 
dents crowded into the towns. Many Protestant leaders 
came from the ranks of those students. New interest 
grew in the original texts of trie Bible and the classics 
of the ancient world. Humanists began to criticize 
church teachings" and doctrines. The invention of the 
printing press spread the new ideas. 

• Othe r Causes.- Feudalism, the system that had held 
society together during the Middle Ages, was breaking 
down'. -The peasants suffered bitter poverty, and grew 
discontented' and rebellious, The growth of commerce 
and the rise of the middle class, made up of business- 
men and merchants, did not fit inoo the traditional 
division. Most of its members tended to ally them- 
selves with the princes and rulers. The middle class 
opposed the 'church, because it represented the mainstay 
of an order that had blocked their rise to power. 

Christianity is infinite love expressing itself in 
.the daily lives of the Christlike. 

— Guy Hootman 



Question.- What is the unpardonable sin? 

Joseph and Letha Wagner 
Sonora, California 

Answer: According to the pronouncements of Jesus as 
recorded in Matthew 12:22-32, Mark 3:22-30, and Luke 
12:10, the "unpardonable sin" is to wilfully and de- 
fiantly resist and blaspheme against the Holy Ghost. 
It seems to imply that those who charged that Jesus 
had a devil did or could or should have known better. 
Jesus told them on one occasion, "If I had not come 
and done among them the works which none other man 
ever did they had net had sin; but now they have no 
cloak for their sin," In Matthew 12:28 He said, "But 
if I cast out devils by the Spirit of God, then the 
kingdom of God is come unto you." 

The account of this incident as recorded by St. Mark 
is the most specific regarding the charge which they 
made against Him and why He rebuked and warned them of 
the danger they were in. Mark 3:22 says, "And the 
scribes which came down from Jerusalem, said, He hath 
Beelzebub, and by the prince of devils casteth he out 
devils." Jesus showed them that this could not be ' ,. 
true, and they evidently knew it could not, (For 
Nicodemas had said, "We knew that thou art a teacher 
come from God, for no man can do the miracles which 
thou doest except God be wit h him,) Therefore Jesus 
said to them, "Verily I say unto you, All sins shall 
be forgiven unto the sons of men, and blasphemies 
wherewith soever they shall blaspheme: But he that 
shall blaspheme against the Holy Ghost hath never for- 
giveness, but is in danger of eternal damnation:' 
Because they said, He hath an unclean spirit ." 
Mark 3:28-30. 

—Daniel P. 'Wolf 

That life is fullest that is most nearly empty of 
self. Sel. 


"■' - -- -WHITER ■■■THAN : SNOW- ■ ■ 

February is a winter month. Now is the time we have 
lots of rain and snow, This may not seem so good at the 
time, but when we really think about it, we realize that 
we need! snow and rain. This is what makes things grow 
when the weather gets warm. God gives us the snow and 
rain* Matthew 5s "45 says that God sends the rain on the 
just and on the unjust. In this way, all are blessed 
alike". - 

There are some interesting things In the Bible about 

snpw. You know how very white it is. In the Bible the 

white ■ snow is used to describe purity cleanness. People 

are not pure and clean because all have sinned. But God 

promises to make us whiter than snow if we come to Him. 

Psalms 51^7 says, "Purge me with h\ r ssop, and I shall be 

clean: wash me, and I shall be whiter than snow," This 

means clean and pure in heart, in Isaiah 1:18 God. tells 

us, "Though your sins be as scarlet, they shall be white 

as snow..." God will forgive our vile, red sins and 

make r our hearts white and pure when we come to Him. 

Whiteness of snow also describes what men saw when 
God appeared to them, "His garment was white as snow,," 
wrote Daniel when he saw a vision of God, In Mark 9:3 
when Jesus was transfigured anct appeared in His glory to 
His disciples, they said, "His raiment became shining, 
exceeding white as snow..." And when Jesus appeared to 
John on Patmos Island, John wrote in Revelation 1:14 
that His hair was as white as snow. So we see that the 
whiteness of snow can also be compared to the glory of 
God and our Lord Jesus, 

So when- we see the new snow this winter, let us ..pot. 
think about how cold and wet it is, but let us think of 
the purity and glory of God and how that He can make our 
hearts clean and pure, too. — L.C. - 

Lord Jesus I long -to.. be perfectly whole; 

I want Thee forever to live 'in my soul; V" 
Break down every idol, cast out every foe; 
Now wash me, and I shall be whiter than snow. 


VOL- 13 MARCH, 1966 NO, 3 

w DearIy beloved, 1 beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


Two words there are that thrill my heart 
And cause my sluggish blood to start , 

When I with my dear brethren meet, , 
And in a Christian manner greet, 

With high regard salute each other, 
And then sincerely say/ "My brother. "■ 

Then while with his companion shake, 

Inquiry to her health I make,,. 
Though audibly I may not say 

Those words, I keep in mind .alwayt ' 
Each female 'member I may claim 

"A sister 11 in the Savior's name. 

Oh what a pleasant place were this, 
A brief foretaste of future, bliss,,. 

If in this whole wide world around, 
Goodwill and love alone were found, 

And men when greeting one another 

Should smile and kindly say, n My brother. 1 

— Guy Hootman 

THE PILGRIM is a religious magazii 
members of Th» Old Brethren Cherc*. 
sent free on request. Publishing editor: 
Address: THE PILGRIM. Star Route, tox 1140. 


Death, the common foe of all mankind, coming to this 
earth soon after sin (the result of sin) is the ever- 
present threat and doom of all humanity. But could it 
be otherwise after sin entered? Would it have been 
wisdom and discretion to still allow man access to the 
tree of .life, to live continually in sin, allowing the 
author of sin to so triumph over all humanity? 

It was God's wisdom and power that placed the for- 
bidding wall around the tree of life, excluding man 
from the -Garden -of 'Eden. For God loved man though sin- 
ful and disobedient I So from that time to this, the 
round of life -goes on. from the cradle to the grave. On 
this side of the grave , indeed the prospect of death is 
cold and forboding; all pass through the same ordeal; 
all seem to pass down to defeat of cold and stillness. 

We have no revelation regarding the real experience 
and feeling of death. Is it painful, releasing — fall- 
ing in deep slumber? Is the soul conscious of the 
change? While unconscious in a hospital operation, I 
thought I could see my body, still and unconscious be- 
low me. Might the soul have a similar experience at 
death? Is there a regret felt In leaving the body? 

Regarding the faithful Christians who ,r are alive 
and remain unto the coming of the Lord,' 1 we also read: 
"We shall not all sleep, but we shall all be changed, 
In a moment, in the twinkling of an eye at the last 
trump; for the trumpet shall sound, and the dead shall 
be raised incorruptible, and we shall be changed." 
Perhaps death is likewise instantaniousl However, all 
these questions take second place to the revelations 
given to us by the Word of God regarding the future 
life of happiness or, on the other hand, future second 
death — destruction. Jesus has abolished death and has 


brought life and immortality to light through the gos- 
pel/ 1 

Lazarus, the poor beggar, at death M was carried by 
the angels unto Abraham's bosom." He was "comforted 11 
and likely conscious to some extent. Likewise the rich 
man died and was conscious of torment. He saw Abraham 
and Lazarus. The apostle Paul teaches, "For we know 
that if our earthly house of this tabernacle were dis- 
solved, we have a building of God, an house not made 
with "hands, eternal in the heavens." Is the separation 
of the soul from the body at death like leaving a ru- 
ined, empty house with no regrets by those who are 
saved? Perhaps each one has the answer of experience 
at the time of death I 

Jesus has led the way through death because "He 
tasted death for every man." To the Christian, death 
is a release from all sin, sorrow, and temptations, 
and ahead is the fulfillment of all the promises of God. 

Death has lost Its sting; the grave has no victory I 
"But thanks be to God which giveth us the victory 
through our Lord Jesus Christ." The dark and gloomy 
outlook of death, the sad partings, the lonely hours 
all- will dissappear and be swallowed up, for Jesus 
Christ has made death the stepping stone to eternal 
life for those who follow Kim. "I give unto them eter- 
nal life and they shall never perish." 

Oh death, thou dark and gloomy portal, 

Through which shall pass all beings mortal; 

Thy skull and crossbone sign beholding; 
As dear ones pass, thy door infolding. 

The exit of our life stands ready, 

When we first breathing full and steady, 

Enter this life of joy and sorrow; 
Be here today and gone tomorrow. 

We struggle on the way of going, 

The way of life, that onward flowing; 
Borne on this mighty flowing river, 

Death r s open door we viewing ever. 


Bright looms. the Lord of our salvation, 
Who lived and loved for every nation; 

With power He entered thy dark portal , 
And rose to live His life immortals 

He cut the bars, the grave locks breaking, 
While earthquake rocks and lands are shaking; 

"The temple veil is rent asunder, 

While mortal man looks on in wonder. 

Oh death, thy gate shines bright and glorious, 
To shining hosts, redeemed, victorious; 

Thy door from earth looks dark and gloomy, 
Opens to mansions bright and roomy. 

— J. .1. Cover 

Sonora , California 


We think of food as most vital to the health and 
growth of our bodies.. While we have all we car eat and 
more, others in our same modern times but in other lands 
are suffering from lack of food. To them, food becomes 
very valuable — worth more than anything, else* , If we are 
to be active and work hard, good food Is very important. 

For our spiritual food God has provided the be st- 
ills Word — both written and embodied in our Lord and' 
Savior Jesus Christ. This is not simply an abstract 
idea to be considered and forgotten. Throughout the 
Bible we" read of feeding on God's Word. This is so vi- 
tal that Jesus said, "Except ye eat the flesh of the Son 
of man,, and drink his blood, ye have no life in you. 11 
We cannot dare to neglect our source of life. This is 
not only reading the Word. It is daily partaking of 
Christ, of; His work, His suffering. It means having 
communion with Christ and receiving strength for our 
own health and for the purpose of testifying for Him. 

We are constantly being offered substitutes for our 
spiritual food. Some of these are useless. Some are 
food mixed with harmful substances. Some are actually 


poison and others are more like anesthetics and tend to 
put us to sleep. 

Once I shattered a glass tumbler on our table while 
we were eating. Rather than risk eating bits of glass, 
we discarded the food we were ready to eat. Is this 
more important than carefully guarding our spiritual 
food supply? Can we afford to take into our minds to 
influence our consciences truth mixed with error and' 
deception? Adding men ! s doctrines and ideas to the 
pure Word of God is like mixing broken glass in food., 
The trash we, are offered .on the magazine racks and even 
in the libraries is like taking poison in place of food 
and can only hinder and stunt spiritual growth. . Here - 
again partaking is not only reading. Some of the poi- 
sons and anesthetics we are offered are ideas. The 
huge eccumenical movement ^ pride of one race oyer an-< ... 
other/ theories of scientists contrary to scriptures, or 
the drift with the times into materialism can put us to 
sleep and make us insensible to our spiritual duties. 

There is a blessing promised by Jesus, to those who. 
hunger and thirst after righteousness. It is that they 
shall be filled. It is like a table loaded with good 
things to eat before a" hungry man. If we have this 
hunger and thirst we can be filled with the good things 
of God that He has promised us. The invitation is, ■ .■ 
Tt . . .Come, buy wine and milk without money and without;- - 
price. 1 ' — L..C. ... ... ' - < : - ; 


Mar. 20 - Salida, Calif. Wakarusa, Ind. 

Mar. 27 - Mi Wuk^ Calif. Wakarusa, Ind. Covington > , 

Apr. 3 - Salida, Calif. Rossville, Ind. 

Apr. 10 - Mi Wuk., Calif. Wakarusa, Ind. 

Apr. 17 - Salida, Calif. Wakarusa, Ind. 

.All are welcome to attend these services and worship 
the Lord with us. 



DAVID MGHLER was born near Covington, Ohio, January 5, 
1881, the son of Rudolph and Fannie (fitter) Mohler; and 
exchanged affliction for glory in the evening twilight ' 
of January 28, 1966, at the age of 85. years and 23 days. 
His younger life was spent in the rural environment of 
his native Miami County. 

He was married on June 10, 1902 to Mazie E. Hyre, who 
preceeded him in the long flight by exactly nine months, 
after a wedlock of nearly 63 years. The greater part of 
their married life was spent in Montgomery County near 
Dayton. Surviving are; Miriam Hanson, daughter; Hubert 
and Horace, sons; five grandchildren; two great-grand- 
children; one sister, Ella Garber; one sister-in-law, 
Orpha Hyre; and many nephews, nieces and friends. Two 
brothers and four sisters passed away before him. 

Of a sensitive and refined nature, he came to the Lord 
for personal salvation at about 20 years of age. He was 
the writer of hundreds of religious poems; a longtime 
contributor in prose and verse to Christian publications, 
including the Vindicator; and a member of the Vindicator 
Committee for .many years as active minister and elder. 
He gave daily expression to a pious personality in the 
years of his energy by making melody as he worked, in 
psalms, hymns and spiritual songs. In his farm, and 
business life he showed the strong qualities of industry, 
thrift and honesty. 

Conscientious almost to a fault, he stood upon scrip- 
tural principles as he understood them,, yet endeavoring 
to be kind and to speak the truth in love. He knew some- 
thing of the fellowship of his Lord's sufferings, and was 
demonstrated to be a man' of prayer. Asking often for 
prayer in his closing days, he attempted to respond with 
an "amen" even after his voice had failed him. * The * 
n house of God M was his highest joy and he missed its in- 
spiration. In his Lord's Day prayers he would remember 
those who were gathered in the sacred assembly. . 

Death came after a series of strokes, 'subsequent to a 
fall, soon after his last birthday. Thus he was gathered 
unto his people, n an old man, and full of years. The 


testimony of his life gives assurance and a fond hope 
of his abundant entrance into the everlasting kingdom of 
our Lord and Savior Jesus Christ. Services were held 
February 1 at the Brethren In Christ Church, Englewood, 
hard by the Fairview Cemetery where internment was made. 
Officiating were Elders J. William Miller, William Coning 
and Lon Karns. Text and hymns were from among his favor- 
ites: Revelation 22:1-5; u From Every Stormy Wind 11 ; and 
"Must Jesus Bear the Cross Alone?" ^ e p nm *j 

(in memory of David Mohler) 

His gentle voice is stilled, 

And cold the clay 
Of folded hands once filled 

With deeds of day. 

His sparkling eyes are closed 

That beamed with light; 
His brow where peace reposed — 

Serene and bright. 

His tongue and lips are still 

That spoke so kind, 
Revealing of his will 

And keener mind. 

His steps are done that led 

To thorny road, 
With upward, onward tread 

To high abode. 

What though he now has gone 

Through death r s door low? 
His words and deeds live on 

To brighter glow 1 . 

W T e feel his presence near, 

His kindly smile, 
At rest with loved ones dear, 

And lost awhile. 

We soon may follow on 

The darkened way, 
Until the morning 1 s dawn — 

Eternal Dayl ^/j, CoYer 



Question: In St. John 17:9 is contained the positive ". 
statement' by our Lord, !, I pray not for the* world, 11 Is - 
there a lesson in this for the present day Christian,' 
and if so, what is It?. Harold Rpyer 

Goshen 3 Indiana 

Answer: The words of the prayer which Jesus prayed to 
His Heavenly Father in behalf of His chosen apostles, 
as recorded in St. John 17, indicate clearly the purpose 
of the prayer. It is not a general prayer, but a very 
unique prayer for the specific purpose of invoking divine 
protection and preservation of the men whom Jesus says, 
in verse 6, belonged to the Father and the Father had 
given them to Him for the extraordinary work which they 
were chosen by the Lord, to .accomplish in the world after 
He Himself would leave the world and return to the 
Father in Heaven. 

There is no indication in the prayer or in its con- 
text that Jesus Intended it for a pattern for the apost- 
les or other disciples to imitate. But it was Jesus T 
own personal expression of His hearths deepest concern 
and petition to the Heavenly Father 1 for the welfare and 
success of those holy men whom He had chosen to do In 
the world what was perhaps the greatest work ever given 
to men of any age to do, -i.e. that of overseeing and pro- 
mulgating the "building of the church of Jesus Christ 
which had been purposed and promised before the world 

Verses 6,7*8 show that the apostles are the subjects 
of this prayer; and in verse 9 He says, "I pray for them : 
I pray not for the world 3 but for them which thou hast 
given me: for they are thine. n 

While we see no indication in the words of this prayer 
that it was intended for a pattern for believers to im- 
itate, yet by a thoughtful study of it, - surely there is 
much we may learn from It; and it is therefore a lesson 
for us and for Christians of every age. 

First of all we may learn from verse 20 that the con- 


cern and petitions expressed to the Heavenly Father by : 
our Lord includes us with those who were present with • . : 
Him there, for He "says, "Neither pray I for these alone, 
but for them also which shall believe on me through 
their word." • ■ 

The New Testament records a number of very short 
prayers" (mostly one sentence prayers) which Jesus spoke 
to the Father on various important, occasions, but this 
is the only one of such length and detail which express- 
es His great heart and mind for those whom .He chose to 
continue in the world the work which 'He had begun, and 
all who- would believe, on Him through their word./ 

The implications and revelation in this prayer reach 
from ''before the world was" and into the eternity of the 
"world to. come." It is most singular and a masterpiece 
of brevit7/ in revelation and beauty and' power (the "Whole 
chapter may be read meaningfully in three minutes): — - 
breathing the very Spirit and Person of the Lord. 

It will be remembered that before the Lord ordained 
the twelve apostles Ke spent the whole night in prayer. 
(Luke 6:12,13) We have no record, of that prayer which, 
no doubt if we did have, would be equally impressive- as 
this one. But in this farewell benediction and petition 
to the Heavenly Father. for them, we are privileged to 
listen- into Diety speaking to,Diety— th'e Son making ac~ 
' ceptable and effectual supplication tc the" Father; in 
matters of eternal importance, 

\ Vie can have this same love and concern for our breth- 
ren, the disciples of Jesus, but we can 'never be in the 
same position and have the occasion to make the same 
statements- and requests to the Father which Jesus made 
on this occasion. 

The word "world" is used no less than 19 times in 
John 17. In some places, as in verses 11, 12, and 13, 
it obviously refers to location or place, but in other 
places it refers to a society or system or government of 
men which opposes and makes war against Jesus, and His 
followers. The "world" in this sense is governed by 
Satan and can never harmonise or be compatible with 
Jesus f ' purposes and work, nor with His followers. For 
in John 14:30 Jesus said, "For the prince of this world 


cometh and hath nothing in me," and again in John 16:11, 
"...for the prince of this world is judged." 

Even so , in this prayer and in the text from which 
our question is drawn, we may further learn the mind of 
Jesus concerning the "world". Verse 14 says, "I have 
given them thy word and the world hath hated them, be- 
cause they are not of the world, even as I am not of the 
world..." "Oh righteous Father, the world hath not 
known thee: but I have known thee, and these have known 
that thou hast sent me." (verse 25) 

In John 15:18-25 Jesus says, "If the world hate you, 
ye know that It hated me before it hated you. If ye 
were of the world, the world would love his own: but 
because I have chosen you out of the world, therefore 
the world hateth you... If they have persecuted me, 
they will also persecute you; if they have kept my say- 
ings, they will keep yours also. But all these things 
will they do unto you for my name*s sake, because they 
know not him that sent me. If I had not come and spoken 
unto them, they had not had sin: but now they have no 
cloak for their sin* He that hateth me hateth my Father 
also. If I had not done among them the works which none 
other man did, they had not had sin: but now have they 
both seen and hated both me and my Father. But this 
cometh to pass, that the word might be fulfilled that Is 
written in their law, They hated me without a cause." 

These scriptures and many others identify the "world" 

of society and government which is opposed to Jesus and 

Kis followers, and may give us some Idea why Jesus could 

say, "I pray not for the world, but for them which thou 

hast given me..." 

— Danxel F. Wolf 

Modesto, California 

Light after darkness, gain after loss, 
Strength after weakness, crown after cross: 
Sweet after bitter, hope after fears, 
Home after wandering, praise after tears. 

by Frances R. Havergal 
selected by Martha Cover 




To understand the story of this group of Christians 
it is important to know somithing of the country in 
which they lived. Their area was small— about 300 
square miles — lying on the slopes of the Cottian Alps 
in northwestern Italy on the border of France. This 
country consists of several steep valleys that broaden 
as they descend to the fertile plains of Piedmont, but 
become steep and almost inaccessable at their upper 
ends. From the valleys these people received the French 
name of "Vaudois"' (by which they are known in most of 
Europe) and the Italian name of "Vallenses" (or "Wal- 
denses 1 ' in the English speaking countries) , . both names 
meaning "men of the valleys". 

It Is hard to imagine the 'ruggedness of this area. 
The upper valleys contain very little level land, but 
every possible nook and corner is cultivated by the 
hardy inhabitants. Many times in their history, the 
Waldenses owed their safety to the ruggedness of the 
terrain and their knowledge of the mountains. 

It is Impossible to say for sure when this group 
first heard the gospel, as -one of their enemies t tactics 
was to destroy their records. The records that were 
preserved' date back to 1100 A.D. and were collected by 
John Leger, pastor of the church at San Giovanni, and 
historian of the Waldenses. (Leger was condemned to 
death three times but managed to 'escape by fleeing from 
his country. He published the "General History of the 
Waldensian Churches" and died about 16&4.) Peter Waldo, 
to whom their founding is sometimes credited, gave away 
his wealth and started preaching in 1176 in Lyon, France, 
His preaching in the ■ valleys surely .influenced these 
people, but by their own tradition, their faith goes 
back to the time of the apostles. Roman historians as 
far back as 1250 A.D. -call them the oldest sect of her- 
itics. It is quite likely that some of the earliest 


Christian missionaries or perhaps even the apostle Paul 
preached first in the Waldensian valleys , as the common 
land route from Rome to Gaul (or France) lay through 
this very area. It is also believed that some of the 
Christians from Rome fled to these valleys during the 
first persecution under Nero. At any rate, their his- 
tory goes back many years before the Reformation, The 
Maidens es did not undergo a reformation, 'but we include 
them in this series because their ancient, simple beliefs 
were similar to those' of the reformers, and being opposed 
to the errors of the Catholic Church, they added their 
voice and influence to the movement; 

Their remote situation in the rugged Alps saved them 
from the many ino vat ions and customs introduced by the 
Catholics down through the ages. But as the Roman church 
gained power, they made more and more efforts to bring 1 
the Waldenses under their rule. Eventually, even the 
remoteness of their valleys did not hide them from the 
cruel persecution of the Catholic inquisitors. 

Before the Reformation the Waldenses, though isolated, 
were well known for their missionary seal. The contri- 
butions of the people were divided equally among the 
pastors, the poor, and the missionaries. These were 
sent out in pairs, an older man and ^a young one. The 
older was the superior and the younger obeyed him in all 
things. They traveled throughout Italy, and at one time 
had as many as 6C00 believers each in Venice and Genoa. 
The missionaries knew where to find the Christians, and 
they cpuld travel at one time from Cologne to Florence 
and stay every night at, the houses of brethren. The 
gospel was also spread by humble pedlars who traveled 
from the valleys to the surrounding country selling 
their wares and handing out portions of the scriptures 
to those who would receive them. 

The Waldensian ministers were called "b£rbas", the 
term for "uncle".' They were prepared for their duties 
at a village high in the Alps called Pra del Tor where 
they studied under special pastors. For their main 
preparation, however, they were required to "get by 
heart all the chapters of St. Matthew and St. John, with 
all the Epistles called canonical, and a good part of 


the writings of Solomon, David, and the prophets." Then 
each minister was sent out as a missionary for a time to 
prepare them further. At a yearly synod, the conduct of 
the ministers was closely investigated, and the younger 
barbas were moved, to different localities every three 

The Waldenses are said to be Presbyterian in order 
and Calvanistlc in doctrine. In a confession of faith 
dated 1120 A.D. they -declare their adherance to the 
twelve articles of the Apostles 1 Greed. They believed 
in the Trinity of God and the authority of the Scrip- 
tures. (They list the books of the Bible as we, now have 
them , and also .state that they read the Apocryphal 
writings !, for the instruction of the people, not to con- 
firm the authority of the doctrine of the church. 11 ) 
Their confession states their belief that the scriptures 
prophesied. of- Christ, and that He Is "our life, truth, 
peace, and righteousness, also our ..pastor, : advocate, 
sacrifice, and priest, who died for the salvation of all 
those that believe, and Is risen for our 'justification. " 
Plainly In evidence in this confession is their encounter 
with the errors of Catholicism. These they steadfastly 
denounced as the inventions of men and the evidence of 

When the men of the valleys made' contact with the 
reformers, they found their faith to be similar, and 
during the years following*, there was fellowship with 
the reformed churches and some exchange of .pastors — 
especially after a severe" plague' swept- the valleys in 
1630 killing thousands including all the pastors but 
two. The Christians In other countries helped these 
people in other ways. Their contributions of money 
helped them in their deep poverty and distress. And 
the* protests of England, Switzerland, Germany/' Holland, 
and others to the rulers of France and Savoy sometimes 
helped to slow down the persecution. 

In the next issue we intend to describe some of 'the 
cruel actions taken against the Waldenses and their 
reactions in the distress. — L,C. ...... 

(to be concluded) 


The following poem is descriptive of one way the 
Waldenses spread the gospel even before the Reformation. 
Of the many traveling pedlars of this era, some were 
humble , believing Christians who carried with them a 

precious testimony of truth. 


"0, lady fair , these silks of mine 

Are beautiful and rare — 
The richest web of the Indian loom 

Which beauty 1 s self might wear. 
And these pearls are pure and mild to behold, 

And with radiant light they vie; • , 

I have brought them with me a weary way: 

Will my gentle lady buy?" 

And the lady smiled on the worn old man, 

Through the dark and clustering curls 
Which vailed her brow as she bent to view 

His silk and glittering pearls: 
And she placed their price In the old man's hand., 

And lightly turned away: 
But she paused at the wanderer's earnest call — 

"My gentle lady, stay!" 

"0, lady fair, I have yet a gem 

'Which a purer lustre flings 
Than the diamond flash of the jewelled crown 

On the lofty brow of kings; 
A wonderful pearl of exceeding price , 

Whose virtue shall not decay; 
Whose light shall be as a spell to thee, 

And a blessing on thy way!" 

The lady glanced .at the mirroring steel, 

Where her youthful form was seen, 
Where her eyes shone clear and her dark locks waved 

Their clasping pearls between; 


"Bring forth thy pearl of exceeding worth, 

Thou traveller gray and old; 
And name the price of thy precious gem, 

And my pages shall count thy gold. 11 

The cloud went off from the pilgrim r s brow, 

As a small and meagre book 
Unchased with gold or diamond gem, 

From his folding robe he took: 
"Here, lady fair, is the pearl of price — 

May it prove as such to thee] 
Nay.,' keep thy gold — I ask it not — 

For the Word of God is free." 

The hoary traveller went his way— 

But the gift he left behind 
Hath had its pure, and perfect work 

On that high-born maiden's mind; 
And she hath turned from her pride of sin .' 

To the lowliness of truth, 
And given her human heart to God 

In its beautiful hour of youth. 

And she hath left the old gray walls 

Where an evil faith hath power, 
The courtly knights of her father ' s train, 

And' the maidens of her bower; 
And she hath gone to the Vaudois'.vale, 

By lordly feet untrod, 
Where the poor and needy of earth are rich 

In the perfect love of God I 

From "The Waldensesr Sketches of the Evangelical 
Christians of the Valleys of Piedmont" 


We of the Salida congregation, Salida, California 

have chosen April 16 for our spring love feast meeting. 

The usual invitation is extended to members and friends 

to attend. • • 

— Daniel F. Wolf 



Jesus prayed often to His Heavenly Father, One day as 
He finished praying, .one of His disciples said to Him, 
"Lord, teach us to pray, as John also taught his discip- 
les. 11 So Jesus told them, "When, ye pray say, Our Father 
which art in heaven, Hallowed be thy name. Thy kingdom. 
come. Thy will be done in earth, as it is in heaven. 
Give us this day our daily bread. And forgive us our 
debts, as we forgive our debtors. And lead us, not into 
temptation, but deliver us from evil: For thine, is the 
kingdom, and the power, and the glory, forever. Amen." 

This is a prayer we all can use - to talk to our Heaven- 
ly Father, It first gives glory to God and asks for His 
kingdom to come and His will to be done here on earth as 
we know it must be in Heaven. This is most important 
for us to desire our Father *s will, Next we ask for our 
daily food and for our Father's forgiveness for our 
debts. This is translated "trespasses 11 in Luke and 
"debts" in Matthew. We pray that God will forgive us as 
we forgive others so we should remember this when, some- 
one trespasses against us. Then we pray that God would 
lead us, but not into temptation, but deliver us from 
evil. We do need God ! s guidance or we certainly do get 
into evil and trouble. . And again we recognise God as 
having the kingdom, power and glory forever. Amen means 
" so be it" , so when we say this at the end of our prayer 
it means we truly mean what we .say and want it to happen. 

No one is too young or too old to pray. We may have 
other things to ask God for and to thank Him for. In 
this same chapter, Matthew 6, Jesus gives us some simple 
instructions about our prayers. We should not pray just 
so someone else will hear us. But Jesus says the best 
way to pray is to go into' a closet and shut the- door and 
pray to God in secret. Then God will reward us openly. 
And remember what Jesus said in verse 8: "your Father 
knoweth what things yehave need of, b efore ye ask him ." 

Let us remember the prayer that Jesus taught us, 
the Lord's Prayer. — L..C. 


VOL. 13 APRIL, 1966 NO. 4 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


Go to dark Gethsemane, 

Ye that feel the tempter 1 s pox^er; 
Your Redeemer's conflict see; 

Watch with Him one bitter hour; 
Turn not from His griefs away; 

Learn of Jesus Christ to pray. 

Follow to the judgment hall; 

View the Lord of life arraigned. 
Oh, the wormwood and the gall I 

Oh, the pangs His soul sustained! 
Shun not suffering, shame or loss; 

Learn of Him to bear the cross. 

Calvary 1 s mournful mountain climb; 

There adoring at His feet, 
Mark that miracle of time, 

God T s own sacrifice complete. 
"It is finished!" hear Him cry; 

Learn of Jesus Christ to die. 

Early hasten to the tomb, 

Where they laid His breathless clay; 
All is solitude and gloom; 

Who hath taken Him away? 
Christ is risen, He seeks the skies; 

Savior, teach us to arise 9 

James Montgomery 

THE PILGRIM is a religious magazine published monthly in the interests of the 
members of The Old Brethren Church. Subscription rate: $1.50 per year. Sample copies 
sent free on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Wolf. 


More than three thousand years ago, Job asked the 
question: "If a man die, shall he live again?" This 
question is still on the lips of every man. It has been 
asked by every generation, and some kind of answer has^ 
been given by every religion. But no religion save 
Christianity has ever found a satisfactory and compel- 
ling answer to it. With the single exception of Christ, 
all the great religious leaders are dead. Zoroaster is 
dead; Confucius is dead; Lao-tze is dead; Buddha is dead; 
Mohammed is dead.' None of them arose from the grave. 

With eyes, closed to Christian truth, hearts and minds 
locked In darkness, many cry out that man is mortal and 
nothing more." "Life 1 s circle ends with death," they say, 
"and resurrection's morning is the phantasy of deluded 
men whose tombs 1 will never rele'ase their captives and 
whose pious hopes of resurrection partake of no reality 
save death itself $ Man goes into the' grave to rise no 
more." Corliss Lament, the well-known opponent of im- 
mortality, has written: "I have - come to the conclusion 
that the life which human beings know on this earth is 
the only one they will ever have... And in this case 
the probabilities against the human personality surviv- 
ing in any worthwhile way the event called death seem to 
me so overwhelming that we are justified in regarding 
immortality as an illusion," 

We Christians do not accept this futile vieitf of life. 
We place our loved ones in coffins knowing that we shall 
see them again. We bury them in the earth confident 
that it will not consume them eternally. Though we weep 
at the open grave, we see beyond it the dawn of a bright- 
er day for Christians who have died.. Therefore we pro- 
claim for all men to hear - , that there is a resurrection 
day. Tombs shall be opened and coffins emptied. The 
earth shall release its captives, and even the sea shall 


give up the bodies committed to its restless waves. 
Neither fire nor famine , pestilence nor bomb, shall slay 
forever. In that resurrection day the dead in Christ 
shall rise, and rising they shall live eternally in bo- 
dies that have been redeemed from corrupt ion, delivered 
from the effects and marks of sin, and fashioned into 
incorruptible bodies after the likeness of Jesus Christ 
to the praise of our God. 

Men ask: "How can you say this, and on what basis do 
you make such a staggering claim?" There is an answer 
for those who have ears to hear and eyes to see. That 
answer rests on facts. We shall live again because 
Jesus Christ is alive. Our bodies shall be raised in- 
corruptible because His body was raised incorruptible. 
The Apostle Peter testified to the great truth of 
Christ's resurrection. Standing before multitudes of 
unbelieving Jews he cried out: "He seeing this before 
spake of the resurrection of Christ, that his soul was 
not left in hell, neither did his flesh see corruption. 
This Jesus hath God raised up, ifhereof vie all are wit- 
nesses." When Paul stood before King Agrippa he said to 
him, "Why should it be thought a thing Incredible with 
you, that God should raise the dead?" 

We celebrate Easter because we believe in the resur- 
rection of Jesus Christ from the dead. All around the 
world men and women gather together to bear testimony to 
this great fact of history. The stone has been rolled 
away from the tomb. The angel voice has been heard: 
"He is not here; he Is risen as he said." Thomas, the 
doubting apostle, to whom Jesus said, "Reach hither thy 
finger , and behold my hands; and reach hither thy hand, 
and thrust it into my side; and be not faithless but be- 
lieving," has cried out: "My Lord and my God." Peter, 
the dispirited and frightened denier of Jesus, has re- 
ceived the Holy Spirit and has gone forth to witness to 
the Resurrection with a new power. Paul, the persecutor 
of the Church, has been granted a vision of the risen 
Christ and has left all to follow the living Galilean 
and to preach His Gospel. Yes, Christ has risen from 
the dead. But what does this mean? What truth does it 
teach us? What difference does it make? 


— - pjy gf- 'The Resurrection means' "tTtat^Goa^Kas t'riiSpKeci 
in history. The seed of the woman whose heel, was .bruised 
-has indeed crushed the head of 'the serpent. : Jesus Christ, 
having been 'lifted up on the "Cross and raised from the 
"dead, has won the victory over ''Satan; sin, and death, 
"Satan has -• been judged. While his frightful dominion con- 
titrues for a season, his ultimate hold has been broken. 
7 Sod ! s kingdom has come, and Satan will at l%st be ban- 
ished from earth, from heaven, and from' our lives forever, 
-' " We^Chrrstians face 'life 1 with all its complexities, all 
its trials, and all its temptations. Amid them all we 
can say with conviction: Christ is victor, because Satan 
has been defeated. We 'do not 'grovel in the dust as' 
slaves who have been bound in Satan's prison. We lift 
our hearts and our eyes to the heavens. : Vie breathe the 
air as free men. We stand among the redeemed be.cause God 
has triumphed. At Eastertime we can say for all to hear 
that- this- is God 1 s world because He has redeemed it. He 
did not leave it in its degradation nor permit it to be 
consumed in its sin. He has recalled "it to Himself .and 
promised that the day will come when it too shall be re- 
leased from its bondage; when night, tears, sickness, and 
sorrow -shall' be banished from" His kingdorn forever. Truly 
God has entered into history in Jesus Christ and has tri- 
umphed in" His cross and resurrection. 

Second,' Easter means that there is the forgiveness of 
sins. Something is desperately wrong with men. Selfish- 
ness, greed, depravity, and lust abound. Men know more 
than ever before. In place of ignorance has come know- 
ledge-. But it has not kept men from sinning. The word 
of Scripture lays bare the ugly fact ot their separation 
■from God : because of sin. Paul proclaims* that fI all. have 
- sinned and come- short of the glory of God."' "There is" 
titftie* righteous, ' no, not one . » : A11 flesh' stands 1 guilty 
before God. All men are without hope, for they. are with- 
out- God. But what do the Scriptures 'say?. God has taken 
■ the- initiative -, j • He has done something to restore men to 
HIS* fellowship, to allow them to; be' called"' : the sons, of 
God- and- to be -transformed into His likeness, ; '"' 

\ -Before Easter there was -'"the' darkness' 'of Friday. Be- 
fore tfie -Resurrection there was the .Cross bjh which the. 


Son of Man was lifted up. The devil and his demons did 
their worst , and sinful men helped them crucify the Lord 
of glory. But unknown to men the very deed they per- 
formed was the divine method that made possible the for- 
giveness of sins.. The Cross that was a symbol of defeat 
became God's symbol of victory. Jesus Christ died, but 
not because men had the power to take His life from Him. 
"No man taketh it from me, but I lay it down of myself. 
I have power to lay it down, and I have power to take it 
again. " He died of Himself that He might bear the sins 
of all of us, for we are all responsible for crucifying 
Him. And He rose again in demonstration of the power of 
God and as a witness- that His sacrifice was finished, 
that His redemption is a refelity. In His life there is 

Yet there is a third great meaning of Easter -and 
Christ ! s resurrection. They mean that there is hope in 
this world. Now there are two kinds of hope of which we 
must speak. There is the hope that comes to those who 
are the children of God through faith in Jesus Christ .. 
This hope .provides optimism of heart and buoyancy of 
spirit. It says that however dark the night', a new day 
will dawn. It proclaims that Christians have a divine 
destiny,, Death and the grave are not life's weary end. 
Christians do not say with Robert Ingersoll, the agnos- 
tic: "We do not know which is better, life or death... 
Every cradle asks us whence; every coffin asks us whith- 
er. The poor barbarian, weeping over his dead, can an- 
swer the question as satisfactorily as the robed priest 
of the most authentic creed. The tearful ignorance of 
one is just as consoling as the learned and unmeaningful 
x^ords of the other." On the contrary we know that, while 
we must die, should the Lord tarry, we cannot remain dead 
because Christ is alive forevermore. No hymn-writer has 
captured this truth better than Christian Gellert: 

Jesus lives, and so shall I. 

Death 1 thy sting is gone forever! 
He who deigned for me to die, 

Lives, the bands of death to sever. 
He shall raise me from the dust: 

Jesus is my Hope and Trust. 


Jesus lives and death is now 

But my entrance into -glory. 
Courage ? then> my- soul for thou 

Hast a crown of life before thee;' 
Thou shalt find thy hopes were just; 

Jesus is the Christian's Trust. 

Mo re over , the Scriptures gloriously teach that Chris- 
tianity is not only a 'faith for the future life. We do 

. preach that heaven lies before us with death only as a 
doorway to that land that is fairer than day. Yet the 
Resurrection has something for us here and now. Eternal 
life does not beckon only after we die. It begins when 
first we know Jesus Christ as Saviour and Lord. There- 
fore j in reality , however incomplete and imperfect, we 
enter now into our inheritance in Jesus Christ in this 
life. We have a new quality of life; we have a. new power 
over sin. Life takes on a new dimension. We are "a pe- 
culiar people , n — that is, a "beyond ordinary" people, a 
people for His own possession. As such we are to reflect 
Christ's light and His glory. We may have, little of this 
world 1 s goods; we may enjoy no great fame; yet we have 
untold riches and are members of the royal family of God 
through Jesus Christ our Lord. 

There is a final word that must be spoken. It is di- 
rected ,' not to those who name the name of Christ, but to 

, those who are strangers to Him. The Resurrection speaks 
both to Christians and to non-Christians. To the latter 

. it says: • Life may have dealt you some hard blows. All 
of your efforts may have come to nought. For you there 
may seem to be neither. rhyme nor reason to life itself. 
You ask: What 1 a it all about? and, Is life worthwhile? 
Yet for you there is hope. The living Jesus stands be - 

. fore you in' your darkness. His nailscarred hands are 
outstretched, and He beckons to you. His invitation Is 

■ the same one that has satisfied the longings of men 
through the ages: "Come unto me> all ye that labor and 
are heavy laden, and I will give you rest." "He that 
cometh unto me I will In no wise cast out." The decision 
you make today will determine whether Easter will dawn 
and the sun rise in your heart. (Condensed from an 
article by Harold Lindsell in "Christianity Today") 



"Father, those blood spots, .what do they mean 
On the lintel and posts of our door? 
You've told me about it each year, 
But Father please tell it once more."; 

,n Tis the blood of an unblemished lamb. 

The Passover lamb, my -son,- 

A memorial God told us to keep; 

In Egypt is where r twas .begun," 

"The death angel passed over our homes, 
But all firstborn Egyptians' were dead. 
We borrowed their silver and gold; 
Then we with our families all fled." 

Each year this story is told, 
But Christ is our Passover now. 
He is the Lamb that was slain 
On Calvary's cross-crowned brow. 

We still need the blood on the lintel, 
The blood of the Lamb on our heart's door, 
Shed by our gracious Redeemer 
To give us life evermore* 

Guy Hoctman 

And it shall come to pass, when ye be come to the 
land which the Lord will give you, according as he hath 
promised, that ye shall keep this service. 

And it shall come to pass', when your children shall 
say unto you,' What mean ye by. this service?-. 

That ye shall say, It is the sacrifice of the Lord's 
passover, who passed over the houses of Israel in Egypt, 
when he smote the Egyptians, and delivered our houses. 
And the people bowed the head and worshipped. 

Exodus 12:25,26,27 




Sacrificial service plants a garden in the heart. 
This labor of love flowers forth in endless beauty. 
"Lead Me to Calvary" is such a bloom . 

The care of an invalid sister nearly all her adult 
life was the uncomplaining task of Jennie Hussey,-. 
During this time -devouring and strength-testing' task, 
she wrote her many poems. They show keen understanding 
of the meaning of the Cross, She, too, carried a cross, 
so knew its joy arid source of strength. 

In "Lead 'Me to Calvary" she bares her love and loy- 
alty to Christ. " Through Gethsemane she has come to the 
rich possession of obedience and surrender. This made 
her service a joy, and not a burden. 

The music by William J. KIrkpatrick reveals a sym- 
pathetic insight into the meaning of the poem. Without 
a doubt this is one of the finest hymns of recent years. 

The words of sacrifice, the music one of the last 
before Christ called Mr. Kirkpatrick home, together 
make a hymn destined to live and bless the world with 
its message. 

King of my life, I crown Thee now, 

Thine shall the glory be; 
Lest I forget Thy thorn-crowned broxtf, 

Lead me to Calvary. 

Shew me the tomb where Thou wast laid, 

Tenderly mourned and wept; 
Angels in robes of light arrayed. 

Guarded Thee whilst Thou slept. 

Let me like Mary, through the, gloom, 

Come with a gift to Thee; 
Show to me now the empty tomb, 

Lead me -to Calvary. 


May I be willing , Lord, to bear 

Daily my cross for Thee; 
Even Thy cup of grief to share , 

Thou hast borne all for me. 

I Lest I forget Gethsemane; 

Lest I forget Thine agony; 
* Lest I forget Thy love for me, 

Lead me to Gal vary. 

From "Forrty Gospel Hymn Stories" by George W. Sanville 


There by the Gross I will stand 

And feel the touch of His healing hand. 

Let me kneel in prayer 

Because I can feel His presence there. 

Father, hear my plea, and answer, me; ■ 

Help me to heed Thy call; please don't let me fall. 

Though a mortal I be, help me to see 

That He died for me at Calvary. 

Bill Gurney 


Apr. 10 - Mi Wuk, Calif. Wakarusa, Ind. 

Apr. 16 - Lovefeast 

Apr. 1? (Salida, Calif.) Wakarusa, Ind. 

Apr. 24 - Mi Wuk, Calif. Wakarusa, Ind. Covington, 

May 1 - Salida, Calif. Rossville, Ind. 

May 8 - Mi Wuk, Calif. Wakarusa, Ind. 

May 15 - Salida, Calif. Wakarusa, Ind. 

All are welcome to attend these services and worship 
the Lord with us. 



EFFIE LCU HOOTMAN,, daughter of John and Lottie Gripe, 
was born near Mountain View,. Missouri on December 8, 
1894 and departed this life in her home in Salida, 
California on March 28, 1966 at the age of 71 years, 
3 months and 20 days* She entered into covenant rela- 
tionship' with the Lord Jesus Christ in holy baptism in 
the Old Brethren Church on. Easter Sunday, 1919, in which 
fellowship she continued faithful until the time of her 

On December 22, 1948, she was united in marriage with 
Otto Leroy Bauman, who preceeded her in. death June 13, 

1950. ■' ; 

Again on April 14, 1956 she was united in marriage 
with Jacob Guy Hootman. She "is survived by her loving 
husband; three stepsons: Carl and Herbert' Baurnan of Mo- 
desto and Keith Hootman and his wife, Iris, of Whittier; 
one stepdaughter, Ellen Smith of . Stockton; eight step- 
grandchildren; one brother, Charles Gripe of Salida; 
three sisters: June Fountain of Auburn, Betty Gant and 
Blanche Price, both of Modesto, and many nieces and 
nephews . 

She came to California in the fall of 1918 and, with 
the exception of several years residence at Castro 
Valley, California, has spent the remainder of her 
years in the Salida area. 

Soon after she realized the seriousness of her ill- 
ness she called for the Elders of the church and re- 
ceived the holy anointing with oil in the name of the 
Lord, which gave her much comfort. 

She received much comfort from the seasons of worship 
and prayer conducted at her bedside "at . her request, and 
looked forward- with anticipation to the time when she 
could be with her Lord which we trust is now a 'reality* 

She will be greatly missed by the family, the members 
of her church, and the many relatives and friends. 

Funeral services were held at the Old Brethren Church 
at Salida and conducted by the ministry of her home con- 
gregation assisted by Elder Orlando Blickenstaff # She 
was laid to rest in the Wood Colony Cemetery to await 
the Resurrection. — Daniel F* Wolf 



THE' WALDENSES (concluded) 

(in the last issue we traced the history and some of 
the customs and beliefs of these early Christians. This 
conclusion will describe a few of the cruel measures 
taken against them to force them to give up their faith,) 

There is not so much evidence of persecution of the 
Waldenses before 1209, but after that and especially 
after 1476, their peaceful, secluded life was interrup- 
ted again and again by hordes of soldiers, criminals 
and vagabonds sent by the state on the insi stance of 
the popes that the "heretics" should be forced to recant 
or be destroyed. Persecution of the Waldenses won in- 
dulgences, wages, confiscated property and plunder for 
all who could be persuaded to help, Criminals were 
pardoned and rewarded for helping destroy these people. 

The Waldenses were for peace. Many times they suf- 
fered patiently the measures taken against them. In 
one incident the entire population of one valley, Val- 
Louise, fled to a huge crave rn where they had the natural 
protection of steep cliffs and where they had supplies 
(Including sheep and goats) enough to last for two years. 
The soldiers pursuing them descended from above on ropes 
and could have been slain as they descended.- But the 
people remained defenceless in the cave and were com- 
pletely destroyed by suffocation after the soldiers 
built a huge fire at the entrance. More than 3000 Wal- 
denses of all ages perished in this cave, and the church 
was never again established in Val-Louise. - 

In many places, the Christians resorted to meeting 
in secret when public worship was forbidden. They would 
agree on a place to meet and then assemble taking dif- 
ferent paths and carrying tools. as though going to work. 
Sometimes the services were interrupted and the pastor 
would be arrested. At times the copies of the Bible 
were seized, and fearing they might lose entirely the 


preelous Word, societies of young men were formed to 
preserve the scriptures. Each member would memorise a 
portion of the Word exactly as it was written. Then 
these would recite as they were needed and called upon 
by the minister In the service. (What an inspiring 
example this should be to us today! May we value more 
highly the priceless Word of God which we have so com- 
monly among us!) 

Eventually, pressed too far,, the Waldenses took up 
arms to. defend their valleys. Though we can not feel 
that this was the right course, it seems that this de- 
cision to retaliate was the result of extreme suffering 
and privation. Their resistance was seldom on the of- 
fensive but often marked by deeds of courage and heroism. 
At times when the thousands of soldiers were sent against 
them, they would retreat to the higher, rugged valleys 
where a handful of men would hold off the thousands at 
some narrow mountain pass. There were at least four 
waves of persecution sent against these people before 
they were finally forced to leave their homeland, 

Especially notable as a defender of the Waldenses was 
a .-man named Gianavel. His victories against overwhelm- 
ing odds are almost unbelievable. He started with about 
sixteen men, and with his knowledge of the mountains 
and cunning strategy, he won battle after battle. The 
enemy was so enraged that they placed a price on the 
head of this rugged general whose little army increased 
daily. His wife and children were taken prisoners, but 
still he: would not surrender. Fie was wounded in battle 
and eventually fled to Switzerland where he continued 
to help the Waldenses- by seeking help from other European 

It seemed that in spite of huge armies sent against 
them, the Waldenses would not be defeated but maintained 
their cause and called upon God to help them* It was 
not until the papal forces used treachery that the 
Waldenses, always desiring peace, would lay down their 
arms only to discover the faithlessness of their enemies. 
'Terrible slaughters would follow. Every torture and 
outrage that the mind can imagine was, used upon these 
poor people. 


— •-Pin-ally in 1686, through* treachery again and a huge 
force sent against them by the King of France and the 
Duke of Savoy, the wicked aim of the Pope was accomp- 
lished: the Waldenses were destroyed. Most of them 
were slain. The children were sent to Catholic homes 
and monasteries, and many men were imprisoned. The 
villages were burned, and throughout the /beautiful -: val- 
leys all was desolate. They thought their victory was 
complete . 

But when the armies had gone, the refugees — eighty 
men and a few women and children — collected together ' 
from their hiding places in the rocks, and caves .^ These 
eighty men out of desperation began a campaign of re-, 
venge. The troops Were gone, and they fell' on the. de- 
fenseless Catholic villages and made raid after raid* and 
victory, after victory* The Duke of SaYoy. sent troops*.' 
against them only to be defeated by the desperate band 
who would not now be tricked. by treacherous offers" of ' 
favor. .They finally bargained for a truce demanding 
that the government release the prisoners ^ pay their tfay/ 
a foreign country, and give a royal officer as* ho£tage*£ 
to each group of Waldenses leaving until they should be 
out of the country. Of the 15, COG Waldenses, ! only 2,6-00 
remained to take their flight, and many of these died *■ 
on their journey after such severe' treatment in- prison*? 
They took refuge in Germany and Switzerland. But they"- 
did not. ; all mingle -well -in the^r new surroundings, and 
some even organised, a band and fought- their way back to 
once again .farm their rugged valleys.,- Today there are 
about -30,000 Waldenses in Italy with members -"also in ; , 
Argentina, France, Germany, Spain, Switzerland, "Uruguay 
and the United States. ? ■-•'■ ■ 

The following is a quotation from the book,- "The . 
Waldenses": "The Waldenses are the chain by which the- 
re formed churches are connected -with the first disciples 
of our Saviour. In vain has popery, renegade from 
evangelical truths, sought,.. a thousand times, to break 
that chain; it has- resisted every shock; empires have 
crumbled away, dynasties have fallen, but this chain of 
scriptural testimony has not been broken, for its 
strength came, not from men, but from God." — L.C. 



Many volumes have been written about this most evil . 
of all beings* Here we can only touch the surface in 

The fact that Satan is a very real and personal 
being seems to have been a progressive revelation, 
finally becoming conclusive with the revelations of 
Jesus and His apostles. In the Old Testament, the 
words rendered "Satan" were usually not proper names 
but rather "the adversary". The Jews accepted him as 
one personal being, but Jesus left no doubt in the 
matter. Revelation 12:9*10 seems to indicate that the 
serpent in Eden and the accuser or "adversary" of Job 
are all the same devil or Satan. 

In the New Testament we find Satan tempting Jesus 
with sore temptations at the very beginning of His 
ministry. If there is any place that we should take 
Jesus as our example it is here, Jesus completely 
resisted Satan, and Satan departed from Him. He will 
do the same for us. (James 4:7) But, on the other 
hand, if given any place, he can make a complete ruin 
of our lives. 

Sickness, afflictions, and infirmities are attri- 
buted to Satan throughout the New Testament. But over 
all these, Jesus and those empowered by Him had com- 
plete control, showing that Satan is definitely limited 
in his power. 

Finally we find that Satan will have his final down- 
fall. Revelation, 20:10 says, "And the devil that de- 
ceived them was cast into the lake of fire and brim- 
stone . . . , and shall be tormented day and night for 
ever and ever." 

— Daniel/S. Wagner 
Covington, Ohio 



The people of Jerusalem were excitedly looking for- 
ward to the great feast of the year — the Passover. This 
feast celebrated. the time when the people of Israel were 
delivered from bondage in Egypt many years before. Also, 
Jesus was to be present at this Passover. Only a few 
days before, He had come to Jerusalem riding on a. donkey 
with people proclaiming Him King. Now Jesus and His dis- 
ciples wanted a place where they could celebrate this 
feast. So He told Peter and John to go into the city 
and follow a man bearing a pitcher of water. They would 
find this large upper room where they were to prepare. 

Ever after that, Christians have remembered about the 
"upper room". It was here that .Jesus had His "Last 
Supper 1 ' with His chosen twelve followers. This was not 
an ordinary supper as the twelve were soon to find out. 

First, after the supper was ready, Jesus rose and 
laid aside His garments, and He took a towel and water 
in a basin and began to wash His disciples' feet and to 
wipe them with the towel. This surprised the disciples 
because the servants usually did this. Peter would not 
allow Jesus to wash his feet until Jesus told him, "If 
I wash thee not, thou hast no part with me." Then He 
gave the lesson of humility — being humble enough to 
serve our brethren and even wash their feet, for Jesus 
has given us an example that we should do as He has done. 

As they ate, Jesus told His disciples that one of 
them would betray Him. The disciples were troubled and 
began to ask themselves, "Is it I?" Jesus told them 
that it would be he to whom he would give a "sop" or 
morsel of food, after He had dipped it. He gave it to 
Judas Iscariot and Judas went out immediately. Judas 
was the one who had already bargained with the priests 
to betray Jesus to them. 

Jesus also gave them two great symbols there that 
night. He took bread and gave thanks and broke it and 
gave it to His disciples and told them, ""Take, eat: 
this is my body which is given for you: this do in 


remembrance of me. M After that He took the cup and gave 
thanks for it. Then He gave it to the disciples and 
they all drank, Jesus told them, "This is my blood of 
the new testament, which Is shed for many." 

This is the way Jesus told them that He would die for 
the sins of the world. These were the symbols that His 
followers were to use to remember Jesus and what He did 
for us. 

Jesus told His followers that this was the last time 
He would eat with them in this way. Soon He was to 
suffer and die on the cross to wash away our sins. He 
was the only one who could pay the tremendous price for 
the pardon of His people. — L.C. 

There is a green 

hill far away. 

Without a city 

wall 3 Where the 

dear Lord was 
crucified, Who died to save us all. We 
may not know, we cannot tell, What pains 
He had to bear; But we believe it was 
for- us He died and suffered there. He 
died that we might be forgiven, He died 

to make us 

good, That we 

might go at 

last to heaven, 

Saved by His 

precious blood, 

There was no 

other good 

enough to pay 

the price of 

sin; He only could unlock the 

gate of heaven, and let us in. 

Mrs. Cecil F. Alexander 


VOL. 13 MAY, 1966 NO. 5 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


See the Saviour in the 'garden 

Agonizing, bowed in prayer; 
Not a soul to bear His burden, 

Not a heart His grief to share; 
Listen to His earnest pleading, 

Sweat, as drops of blood I see. 
0, that prayer pervaded heaven, 

And that prayer included mei 

See Him mocked and scorned and hated, 

Thorns upon His sacred head. 
Meekly, with a heart of pity, 

Not a word of hate He said. 
Now the mob demanding, -shouting, 

"Crucify Him, let it be," 
Still His heart is filled with mercy, 

And that mercy reaches me I 

Now the cruel nails have pierced Him, 

And upon the cross He hangs; 
Fiercest pain His body racking, 

But the deepest of His pangs 
Is the stroke which justice tenders; 

Its demands He satisfies. 
Now He gives His life a ransom, 

Yes, for me the Saviour dies 1 . 
Miriam J. Sauder 
Lancaster, Pennsylvania 

THE PILGRIM is a religious magazine published monthly in the interests of the 
members of The Old Brethren Church. Subscription rate: $130 per year. Sample copies 
sent free on request. Publishing Editor: Leslie Cover; Consulting Editor; Daniel F. Wolf. 


"Giving thanks unto the Father, who hath made us 
meet to be partakers of the inheritance of the saints 
in light; Who hath delivered us from the power of dark- 
ness, and hath translated us into the kingdom of his 
dear Son." 

"Therefore if any man be in Christ, he is a new crea- 
ture; old things, are passed away; and behold, all things 
are become new." 

"Therefore we are buried with; him by baptism into 
death; That like as Ghrist was raised up from the dead 
by the glory of the Father, even so we also should walk 
in newness of life," 

"Repent ye therefore, and be converted, that your 
sins may be blotted out, when the times of refreshing 
shall come from the presence of the Lord." 

"Repent and be baptized every one of you in the name 
of Jesus Christ, for the remission of sins, and ye shall 
receive the gift of the Holy Ghost." 

"But we all with open face beholding as in a glass 
the glory of the Lord, are changed into the same image 
from glory to glory, even as by the Spirit of the Lord." 

Wonderful words of life I How comforting, consoling 
and encouraging that these changing conditions resting 
upon repentant sinners can and do bring a revolution in 
the lives of every born again child of God. 

God "hath delivered us from the power of darkness" — 
gross darkness that brings confusion, sin and shame upon 
all who dwell in that darkened kingdom of Satan 1 Only 
those itfho have been delivered can fully appreciate the 
glorious translation into the kingdom of God*! 

Jesus "was given dominion, glory and a kingdom", 
and now reigns "King of kings and Lord of lords." He 
says, "Fear not, little, flock; for it is your Father's 


good pleasure to give you the kingdom." And He says, 
"Behold the kingdom of God is within you," 

Those who have been " tran slated into the kingdom of 
God r s dear Son" are " partakers of the inheritance of 
the saints of light ." They walk in newness of life, 
become new creatures ; they receive " the gift of"" the 
Holy Ghost " , and "are changed into the same image from 
glory to glory " and are " transformed by the renewing of 
their minds." 

What glorious translation and change from the power 
of darkness that beclouds and depresses all who remain 
in its domainl How wonderful that this translation is 
within reach of all. Jesus has thrown out the life 
line, and He says, "Lay hold on Eternal Life." 

The complete translation is coming. We read, "Behold 
I shew you a mystery; we shall not all sleep, but we 
shall all be changed, in a moment in the twinkling of 
an eye, at the last trump: for -the- -trumpet shall sound, 
and the dead shall be raised incorruptible, and we shall 
be changed." 

"Then we which are alive and remain shall be caught 
up together with them, in the clouds, to 'meet the Lord 
in the air? and so shall we ever be with -the. Lord." 
We think also of Enoch and Elijah who were both trans- • 
lated arid taken by God without seeing death. 

Translated from the evil ways, 

From cries of woe to songs of praise, 

From walking in the darkest night 
To live in Gospel's shining light. 

Translated into ways of peace; 

Kingdom of Christ that cannot cease, 
Where truth and love forever flow, 

A healing stream from all our woe. 

Translated from the power 'of night, 
Partakers with the saints in light, 

Converted to a life anew, 

■In clearer air and fairer view. 


Translated— a new creature now, 
And passing on from holy vow; 

Old things and. scenes forever gone. 
For endless life and glorious dawn. 

Translated — Holy Spirit guide 
Is ever near in time and tide, 

To. bring. to us in every place, 

The truth and riches of His grace. 

Now changed with open face to see, 
The glory of the Lord; to be 

In hiding place of peace and love, 
Translated to our home above. 

— J. I. Cover 

Sonora, California 


The Change in the Apostles was more wonderful than 
any of the marvelous portents of the day. The wind and 
the fire passed, but the transformation remained. It is 
easy to see the difference in Peter, but it was no greater 
in him than in the rest* 

All that Jesus had promised had come to pass. Pent- 
ecost interprets the Upper Room. The Paraclete had come 
and they were comforted.- The Spirit of Truth had come, 
and they krjew. The witness to the Christ had come, and 
they became witnesses. The Executor of the Kingdom had 
come in power, and each found himself under authority 
and speaking as the Spirit gave him utterance . 

Fear had gone. They no longer sat with closed win- 
dows and bolted doors for fear of the Jews. They feared 
no one. They were afraid of nothing. They no longer 
spoke with bated breath. 

They proclaimed the truth concerning Jesus in the 
open streets of the city where Jesus had been murdered, 
and within eight weeks of His death. A new power was 
at work. The Lord Jesus had said that when the Spirit 


was come He would convict of sin, and righteousness, 
and judgment; and, lo, multitudes were smitten, and 
three thousand souls cried for mercy. 

It was indeed "a great .and notable day." The world 
had never seen such a day. Neither had Satan and his 
hosts of spiritual darkness ever seen such a day. 

The vital thing that happened at Pentecost is that 
the Spirit of Jesus came to abide In the hearts of men 
in the power of God, That is the difference Pentecost 
made. "Ye know Him, for He abideth with you and shall 
be In you. M It is the difference from with to In, P ius 
the difference in Christ by His exaltation and corona- 
tion* .Through that indwelling Presence Pentecost makes 
us one with Christ as the Son is one with the Father: 
11 1 In you, and ye In me. n So the Spirit brings the life 
of Jesus into the soul; by Him we say, "Christ liveth 
in me." 

What did Pentecost do for men? It brought a new 
dynamic of righteousness. From the beginning there has 
been the light lighting every man that cometh into the 
world; a light the darkness could neither apprehend nor 
overcome. In the Incarnation of the Word made Flesh, 
the Light came Into the world. Pentecost focused the 
Light . 

He convicts the world of sin, of righteousness, and 
of judgment. There is a new power of conviction. Men 
were pricked in their hearts as they had never been 
pricked before. That conviction centers in Christ and 
is wrought by the Spirit. 

Pentecost brought a new fellowship. That is the 
abiding miracle. Community of the Spirit of Jesus 
issued in community of life In His Name. The kingdom 
of God henceforth is a new theocracy, permeated, dom- 
inated, sanctified in the Spirit of Pentecost. The new 
thing Is not in the wind and fire, or the gift of 
tongues, but in the possession of the Spirit by each 
for the good of all. 

That which happened at Pentecost is the biggest thing 
that ever happened. And how the biggest question of all 
is, has it happened to you and me? Have ye received 

by Samuel Chadwick from "The Way to Pentecost" 



All things are thine; no gift have we 

Lord of ail gifts, to offer Thee, 
And hence with grateful hearts today 

Thine awn before Thy feet we lay. 


Thy will was in the builder's thought; 

Thy hand unseen amidst us wrought; 
Through mortal motive , scheme and plan, 

Thy wise eternal purpose ran. 

In weakness and in want we call 

On Thee for whom the heavens are small; 

Thy glory is Thy. children 1 s good, 
Thy joy Thy tender Fatherhood* 

Father, deign these walls to bless j 
Fill -with Thy love their emptiness; 

And let their door a gateway be 
To lead us from ourselves to Thee. 

John G. Whittier 
Selected by Suzie Wagner 

The results of wayward living will surely come home 

to us here as well as hereafter. Anne Reeve Aldrich 

wrote * 

"I made the cross myself, whose weight 

Was later laid on me. 

This thought is torture as I toil 

Up life f s steep Calvary. 

H To think mine own hands drove the nails I 
I sang a merry song, 
And chose the heaviest wood I had 
To build it firm and strong. 

"If I had guessed — if I had dreamed 

Its weight was meant for me . . 
I should have made a lighter cross 
To bear up Calvary! " 

Selected by Guy Hootman . 



All hail the power of Jesus' name! 

Let angels prostrate fall; 
Bring forth the royal diadem. 

And crown Him Lord of all. 

Crown Him, ye martyrs of our God, 

Who from His altar call; 
Extol the stem of Jesse's rod, 

And crown Him Lord of all. 

Ye chosen seed of Israel's race, 

A remnant weak and small, 
Hail Him who saves you by His grace, 

And crown Him Lord of all". 

Ye gentile sinners, ne'er forget 

The wormwood and the gall; 
Go spread your trophies at His feet, 

And crown Him Lord of all. 

Let every kindred, every tribe, 

On this terrestrial ball, 
To Him all majesty ascribe, 

And crown Him Lord of all. 

Ohl that with yonder sacred throng 

We at His feet may fall! 
We'll join the everlasting song, 

And crown Him Lord of all. 

Jhis favorite Church hymn was composed by Edward 
Perronet. He was of French descent, the son of a cler- 
gyman of the Church of England. Perronet was born in 
1726 and educated for the ministry but was not in har- 
mony with many of the established practices of the 
Church of England. Instead, he favored the doctrines 
and methods of the Wesleys. He did not follow his 
father In the ministry of the Church but began preach-' 


ing the doctrines advocated by the Wesleys. 

After a fallout with John Wesley 1 s law that none but 
the regular parish ministers had the right to administer 
the sacraments j Perronet became completely separated 
from the Wesleys, Later he became the pastor of a small 
independent church in Canterbury where he died January 
2, 1792 and was laid to rest in the famous Canterbury 

Originally Perronet r s hymn had eight stanzas and was 
entitled "The Lord is King," It was published in 1870 
in the "Gospel Magazine" which was edited by Augustus 
Toplady (the author of "Rock of Ages"), The hymn has 
been revised many times to the extent that our present 
"All Hail the Power" is quite different from the origin- 
al "The Lord is King"; from which the present hymn 
evolved. The stanza beginning "Oh! that with yonder 
sacred throng," was not a part of the original hymn. 
It was added later by John Rippon, who published the 
famous Baptist Hymnal in 1787* 

William Shrubsole composed the first tune to "All 
Hail the Power ," but he was not given credit for it 
until many years later. His tune Is universally known 
as "Miles Lane". 

Oliver Holden composed the most popular tune known 
as "Coronation". This was written, , in 1792, the year 
Perronet died. — J.L.C. (information from "Modern 
Gospel Song Stories" by Harold Llllenas and "The Story 
of Hymns and Tunes! 1 by Brown and Butterworth. ) 


May 22 - Mi Wuk, Calif. Wakarusa, Ind. Covington, 

May 27,28,29.- Annual Meeting and Lovefeast 

Wakarusa, Ind. 
May 29 - Salida, Calif. 

June 5 - Salida, Calif. Wakarusa, Ind. 
June 12 - Mi Wuk, Calif. Wakarusa, Ind. 

All are welcome to attend these services. 


(This month 1 s "Historical" introduces some of the 
chief characters in the main part of the Reformation. 
It took real courage to stand as they did and promote 
the changes that were so necessary. In later issues we 
hope to tell more about the lives and testimonies of 
these brave men. -L.G.) 

The world was changing. She was awakening out of her 
long, drowsy stupor; but the church, the monks, the 
priests and the pope, and even the people who were large- 
ly instrumental in bringing about that change, did not 
understand it. Threats and curses might beat that 
change back for a moment, but it would soon' burst out 
with greater power and fury than ever. 

The University of Wittenberg in Germany had been 
founded just twelve years. . Martin Luther had been a 
teacher, with slight interruption, within her walls for 
nine years. Pope Julius II, had passed away, not able 
even in his dying moments to lay aside his ambitious' 
schemes, but cried out with his last breath: "Out of 
Italy, French! Out, Alphonso of Estel" 

Leo X, who succeeded Julius, was posing before the 
world as the successor of the Apostle Peter. The first 
day of November, known as All-Saints T . Day, was drawing 
near.. .On that day the New Church of Wittenberg, now 
the Schloss Kirche, erected and enriched with many 
sacred relics by the Elector of Saxony, was to be thrown 
.open. All who worshiped in it during that day were to 
be granted indulgences. As this had been proclaimed 
through all Saxony for many months past (Luther himself 
helped to proclaim it), great crowds were expected to 
gather within her walls. 

Luther saw In this a splendid opportunity of openly 
challenging, for public debate, the power of the pope 
or any of his representatives to grant indulgences for 


money. The reformer had not yet cast off his allegiance 
to Rome, Indeed he considered himself one of the most 
loyal members of that Church, and desired only an open 
debate in accordance with the custom of the day, upon a 
subject of so vital importance. 

Others beside Luther were anxious to get at the root 
of this subject and penetrate into the mysterious power 
of the pope. They were anxious also, that the poisonous 
vine of priestly corruption which had twined its deadly 
tendrils about. the Church. until all truth had been hidr 
den, should be torn away and the truth be again revealed 
to the world. But Luther was the only man in all Ger- 
many, and indeed in all Europe since the days of Huss, 
with courage sufficiently strong to lay hold of that 
vine and lay bare that truth. Accordingly "he wrote 
ninety-five theses, and on the evening of October 31 i 
1517 , he fearlessly nailed them to the doors of this 
church, which was to be opened with so much trumpery on 
the morrow. 

In these propositions the authority of the pope was 
not attacked. An* open rupture with the Church of Rome 
was. not meditated. It was not the Church he was attack- 
ing, but the corruption which had been thrown around 
and grown up within it. Indeed he desired to take the 
part of the pope in the church 1 s defence. He ascribed 
everything corrupt in the Church to unscrupulous priests 
who practised these abominations without the knowledge 
of the pope, or In defiance of him. This was Luther 1 s 
position. He desired to make It known to the world*. 

Many who' came to worship on that memorable first day 
of November, .1517* expecting the promised Indulgence, 
bore back with them the substance of those theses,' and 
even dared, thereafter, to question the power and pre- 
rogatives of the pope. 

The theses ran with incredible speed over the land, 
and struck a chord in the hearts of many that were wait- 
ing for a master's touch and set those chords vibrating 
with such sweetness and power that they continued to 
respond until the vibrations of ten thousand souls sent 
the papal domination of Europe, and indeed of the world, 


toppling to its fall." 

While Luther was nailing these theses, the "banner 
of the reformation," to the doors of this church in 
Wittenberg, God was preparing other instruments in dis- 
tant parts of the world for a great and glorious work. 
In the little Scottish town of Haddington on Tyne, a 
few miles south of Edinburgh, John Knox, a boy of twelve, 
who was to be one of those Instruments, or agents, was 
attending school, and although all unconscious of the 
life before him he was thus fitting himself for his work 
as the great reformer of Scotland . 

About this time, also, the fires of persecution in 
Scotland began to burn anew, and to leave their dark and 
bloody marks upon the already blackened pages of Romish 
history. These fires had first been kindled in 1411, 
at Perth, to burn John Resby. They were now soon to 
burst forth in many lands and rage for many years with 
more severity than ever. 

Already in 148? j just four years after Luther T s birth, 
Pope Innocent VIII issued a "bull" against the Walden- 
sians of France, and sent an army of eighteen thousand 
soldiers to hunt down and- slay those humble Christians 
whose only crime i^as to worship God according to the 
teachings of the Scriptures. 

In 1439, just six years after Luther's birth, and the 
very year In which Rome was using her severest measures 
in Dauphiny, William Farel, the "father of the French 
reformation" was born. He was to be led by Rome for 
many years through dark and mysterious ways, but was 
finally to come out into the true light and carry the 
gospel into many parts of France and Switzerland. 

In 1493, Lefevre, who was to take a prominent part 
in the reformation, was teaching Divinity in the Univer- 
sity of Paris, and just as Luther took his chair of 
Philosophy in Wittenberg, the dawn of a brighter day 
was preparing for France; and in 1512, while Luther was 
on his way to Rome to settle the quarrel between the 
Augustinian convents, Paris, and indeed, all France, 
was listening to those truths which Lefevre taught, and 
from which the French reformation was soon to spring. 
In 1509, John Calvin, who was to be one of the greatest 

12' ■ THE.' PILGRIM- 

forces in the reformation., was born at Noyon, near Paris, 
and was thus eight years old when Luther nailed his 
theses to the Wittenberh church. 

In a lonely shepherd's hut in Wildhousen, Switzerland, 
just seven weeks after the birth of Luther at Eisleben, 
John Zwingli, who was to be the reformer of Switzerland, 
was born; and just one year after Luther was called to 
the chair of Philosophy in Wittenberg, Zwingli was or- 
dained priest and elected pastor of Glarus. Without 
intercourse with Luther he began his warfare against the 
corruptions of the Romish church, and one year after 
Luther had nailed up his theses, Zwingli was called to 
the Cathedral at Zurich where he labored until his death 
in 1531. 

In. connection with all this, the shores of a new 
world were being prepared to receive the fugitives from 
the old when the fires of persecution should drive them, 
in search of religious liberty, from their native land* 
... Thus the very moment that Luther was nailing up his 
theses In Wittenberg, we see the reformation. already 
prepared In France, we have it begun in Switzerland; 
it was springing up in its first preparation in Scot- 
land, and the shores of a new world are being made ready 
to receive those whom the old world will soon cast out. 
God, . independently of the plans of man, and" indeed in 
spite of man's plans, in different parts of the world 
and in His own way, was preparing agents and instruments 
for the great work He was about to begin In the over- 
throw of the powers of darkness. 

But while these men were being raised up for the 
overthrow of error, there was a counter influence spring- 
ing up which we must not fail to mention. 

Eight years after the birth of Luther, Ignatius Loyola 
was born in Spain, a land whose history has been darkened 
by the finger of Rome since its earliest dawn to the pre- 
sent day. This Loyola fifty years later founded the 
order of the Jesuits, which was to serve as a reviving 
breath for the" dying embers of Roman Catholicism. Thus 
we see a new influence, counter to the reformation form- 
ing at the very moment Luther mailed his theses to the 
church door. -from "Wittenberg and the Reformation 11 

by Rev. G. E. Sehlbrede 



If you heard a bit of gossip 

Whether false, or whether true, 

Be it of a friend or stranger, 

Let me tell you what to do. 

Button up your lips securely; -■•- 

Lest the tale you should repeat 

Bring sorrow unto someone v ' 

Whose life now is none too sweet. . . < i 

If you see a careless action 

That would bring its author woe, :" . '" 

If it were construed unkindly, 

Let me tell you what to do. 

Button up your lips securely; 

Let the harmful thought go by; 

f Tis far better to keep silent 

Than to cause a tear or sigh. 

If you know of one who yielded 

To temptation long ago, 

But whose life has since been blameless 

Let me tell you what to do. 

Button up your lips securely, 

His the secret; God alone 

Has the right to sit in judgement; 

Treat it as to you unknown, 

Sometimes life is filled with troubles; 
Oft its burdens are severe, 
Do not make it any harder " VI - • . 

By a careless word or sneer. .. 

Button up your lips securely, 
* Gainst the words that bring a tear, 
But be swift with words of comfort, 
Words of praise and words of cheer. 
Selected — author unknown 

There are thousands of sta^s in the bright blue sky, 
There are thousands of birds that flutter by, 
There are thousands of dew drops on the bright red clover, 
But only one Mother the wide world over. 

Selected by Elsie Wolf 



"Jeroboam > the son of Mebat-y who did sin and who 
made Israel to sin" is the Biblical expression by which 
he shall be remembered forever. However, the first 
things mentioned about him are very commendable, which 
show us he was at one time righteous. 

I Kings 11:28 tells us "And the man Jeroboam was a 
mighty man of valour: and Solomon seeing the young man 
that he was industrious, he made him ruler over all the 
charge of the house of Joseph," 

God chose this young man as the third and greatest 
adversary of the house of Solomon because of the sins 
of Solomon. Verse 9 of this chapter tells us "And the 
Lord was angry with Solomon, because his heart was 
turned from the Lord God of Israel, which had appeared 
unto him twice. 

God furthermore sent the righteous prophet Ahijah to 
commission Jeroboam with the responsibility of shepherd- 
ing ten tribes of Israel, leaving only two to the house 
of David. 

"Jeroboam, the son of Nebat, Israel's savior and de- 
liverer from the idolatrous forms of worship introduced 
by Solomon" could have been the words by which we would 
forever remember him, had he chosen the path God desired 
of him. For this is the proposition God made with him — 
"if thou wilt hearken unto all that I command thee, and 
wilt walk in my ways, and do that is right in my sight, 
to keep my statutes and my commandments as David my 
servant did; that I will be with thee and build thee a 
sure house, as I built for David, and will give Israel 
unto thee." 

How different it could have been for the house of 
Israel, had Jeroboam chosen rightly at this point. Had 
he taken the attitude David did when God established 
his throiae — that God had made him king for his people 
Israel's sake, and not for his personal glory — then he 
could have withstood the temptation which overthrew him. 


The point at which he stumbled was this — he feared the 
ten tribes would be drawn to Solomon's successor Reho- 
boam because the central place of worship, the temple, 
was under the charge of Re ho boam. Jeroboam therefore 
set up two places of worship in his kingdom, one at 
the northern end and one at the southern end, to prevent 
this. Had he trusted the Lord to take care of this mat- 
ter, and fully obeyed Him, God would have somehow ful- 
filled His promise. But in his ambitious, self-assuming 
manner he set forth to help God do God's part and failed 
to do his own part. The result was immediately disas- 
trous to himself. His idolatrous forms of worship drove 
the righteous members of his kingdom Israel to their 
neighbor kingdom Judah. See II Chronicles 11:13,14. 
Instead of Israel's being established under the house. 
of Jeroboam, they were ruined through him, and his own 
dynasty lasted only two years after his. death. 

Are we wise enough to profit from the mistakes of 
Jeroboam, the son of Nebat? God is still opening doors 
of opportunity for those who will lead His people out 
of the captivity of the endtime Apostate Church system — 
a system whose strength relies on outward organizational 
unity, rather than a unity of doctrine and practice. 
Will we, like Jeroboam, yield to the snare of trying to 
help God make us strong and secure in the' eyes of the 
masses by being overly concerned about outward organ- 
izational unity, or will we do our part in wholly fol- 
lowing the Lord, leaving the extent of outward splendor 
and organizational strength to that which God would 
desire to add, for His glory. It should not concern us 
what God will do with our work after we're gone, but 
what God will add to our name. 

by Stephen M. Stoltzfus 

in "The Pearl cf Great Price" 

Answers to Bible Quiz: 1 Goliath 2 The Golden Rule 3 Ex- 
odus 4 Peter, Andrew, James, -or John 5 Psalm 23 6 Luke* 
7 Paul 8 Sinai (Horeb) 9 The Good Samaritan 10 Daniel 
11 Calvary (Golgotha) 12 Cain 13 Gethsemane 14 Nazareth 
15 David 16 Matthew (Levi) 1? Abraham 18 Barnabas, John 
Mark, Silas, Timothy, Luke 19 Matthew or Luke 20 John 
21 Lot 22 Jacob 23 Esther 24 Samuel 25 Nicodemus 

16 . .... THE PILGRIM 


This quiz is one that was given to a group of college 
students. See how many you can answer correctly. 

1. Name of the giant killed by David. 

2. n Do unto others as you would have others do unto you n 
is known as. the • 

3. Second book in the Old Testament. __ 

4. A disciple of Jesus who was a fisherman. 

5. Source of this Bible verse: "The Lord is my 
shepherd . " 

6. Third book in the New Testament. 

7. Author of the Epistle to the Romans. 

8. Mountain on which Moses received the Ten Command* 
me n t s . 

9. The man in Jesus 1 parable who stopped to help a vic- 
tim of robbers who was lying in a ditch. 

10. Man who was thrown into a den of lions. 

11. Hill on which Jesus was crucified. __ 

12. Man who committed the first murder recorded in the 
Bible . 

13. Garden where Jesus sweat blood as He prayed. 

14. Town in which Jesus grew up as a boy. 

15. The father of Solomon. 

16. A disciple of Jesus who was a tax collector. 

17. The father of Isaac. " 

18. A missionary companion of Paul. . 

19. Bible book containing the Beatitudes. 

20. Author of the book of Revelation.- 

21. Man whose wife turned into a "pillar of salt. 11 

22. The father of Joseph. ' 

23. Beautiful Jewess who married the king of Persia and 
saved her people from a plot to destroy them. 

24. A great prophet who was the last of the Judges and 
Who anointed two of the kings of Israel. 

25. Pharisee who came to Jesus by night and who was told 

by Jesus that he must be If born again. 11 

Selected by Rudolph and Esther Cover from "Christian Her- 
Herald". (See page 15 for correct answers.) 


VOL. 13 JUNE-JULY, 1966 NOS. 6 & 7 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


The King of love my Shepherd is, 

Whose goodness faileth never; 
I nothing lack if I am His 

And He is mine forever. 

Where streams of living water flow, 

My ransomed soul He leadeth, 
And where the verdant pastures grow, 

With food celestial feedeth. 

Perverse and foolish oft I strayed, 
But yet in love He sought rne, 

And on His shoulders gently laid, 
And home, rejoicing, brought me. 

In death f s dark vale I fear no ill 
With Thee, dear Lord, beside me; 

Thy rod and staff my comfort still, 
Thy cross before to guide me. 

And so through all the length of days 

Thy goodness faileth never; 
Good Shepherd, may I sing Thy praise 

Within Thy house forever. 

— Henry W. Baker 

Selected by Sylvia Wolf 

THE PILGRIM Is a religious magazine published monthly in the interests of the 
members of The Old Brethren Church. Subscription rate: $1.50 per year. Sample copies 
sent free on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Wolf. 


One of the beautiful symbols in the Christian Church 
is the n holy kiss" or "kiss of charity 11 . Both Apostles 
Paul and Peter write to greet one another with this 
symbol. Other greetings are mentioned in the scriptures 
too., but this is given for a greeting between Christians. 
The Apostles writing to the Churches say: to, " greet ye 
one another " and "salute one anothe r . " 

A kiss is an expression of affection even outside the 
Church. In the Church the kiss of charity is an ex- 
pression of special Christian love. Read the meaning 
of this love or charity in I Corinthians 13. When we 
salute our brethren in Christ, this is what we are ex- 
pressing. This is what the kiss of charity means. As 
the cover poem by Guy Hootman on the March, 1966 "Pil- 
grim" states, we acknowledge each one as "my brother" 
or "my sister." Jesus says, (John 13; 35) !t By this shall 
all men know that ye are my disciples, if ye have love 
one to another." 

Some Churches observe the kiss of charity only as 
part of the Communion service. Here, it is especially 
fitting as we are representing the body of Christ Jesus 
and celebrating the love He has. for us. We can do this 
only if genuine love exists between us. 

Jesus and His disciples must have used the kiss as a 
salutation. Notice Judas' kiss of betrayal. When he 
went with his band of men from the high priest to take 
Jesus, he told them, "Whomsoever* I shall kiss, that 
same is he: hold him fast." Then he went to Jesus 
(perhaps with his usual greeting) and said, "Hail, 
master," and kissed him. Jesus said to him, "Judas, 
betrayest thou the Son of man with a kiss?" Judas used 
the symbol of love and fidelity as a traitor* s signal. 
When we salute our brethren, it should be with a motive 


opposite to that of Judas. In effect we are saying, 
"We will be faithful and true to each other." 

To the world , this symbol of love is repulsive. Men 
especially would not think of kissing another man. But 
is it not so that true Christian love which the kiss 
symbolizes is also repulsive to the ungodly? 

Where should we observe this kiss of charity? Are 
we to use it only as a greeting at Church? The Word 
says simply, "Greet one another with an holy kiss." We 
defeat the purpose of this symbol of love if we attempt 
to define just where, when, and how often we should 
salute one another. But when Christians meet each 
other — no matter where — and they feel mutual love for 
each other, then the kiss of charity is acceptable. It 
is regretful when it becomes only a formal greeting 
given on certain occasions or without love. 

Why does the Apostle Paul call this salutation a 
"holy" kiss? "Holy" means "set apart to the worship of 
God; hallowed; sacred." So this kiss of charity or love 
is not an ordinary one. It is special, set apart, 
sacred because it Is used as a symbol of special, sacred 
love between brethren. I feel that it would even be 
proper between Christian men and Christian women if we 
could be truly spiritual. 

Let us cultivate the true love of Christ for our 
brethren. Let us not slander or betray one another or 
even speak unpleasantly about each other. Let us be 
faithful, kind and "forgiving one another even as God 
for Christ's sake has forgiven us," Let us build e i ach 
other up; "each esteem other better than themselves." 
"Be kindly affectioned one to another with brotherly 
lover in honour preferring one another." And let us 
practice the holy kiss as a symbol of this love and 
esteem we have for one another. The world does not 
have this love of Christ. It is exclusive to God's 
people. — L.C. 

We regret not being able to print this paper in June, 
We ask for your interest, prayers, and suggestions that 
"The Pilgrim" be a blessing to the readers and may be 
true to' the honor and praise of our Heavenly Father, -ed, 



It, would, seem that even the various men of the -Bible 

put- the. common message of the Christian' faith a bit' dif- 
ferently when they .expressed it> •■ 

The prophet Amos is vitally involved with a certain 
message* He is upset with the way. things /are .going y 
he even. is so bold as to say that he doesn't like :some 
of the. things that are- : going on around about him 'among 
the saints, , - t ■ 

"I. hate j, I despise, your feasts, .and I take no- delight 
in your ^solemn assemblies* Even- though, -you offer your 
burnt offerings and cereal offerings, I will not accept 
them,, and the peace offerings of your fatted beasts I 
will not look upon* , 

"Take away from me the noise of your songs; to- the 
melody of your harps I -will not -listen. But let justice 
roll down like waters, and righteousness like an ever- 
flowing, stream." .Evidently Amos didn't think, the 
"message 11 was getting through to the day and age he 
lived in. , , . 

Today, we too have reason to wonder if the message 
of the Christian faith is "getting through" to our . 
world. . . .. 

Ministers and .laymen alike who are aware that the 
Christian faith is always only one generation from ex- 
tinction, ponder whether it will be passed on to the 
next generation with the same vigor and strength that 
it originated with. 

'The author of the Book of James puts this question 
to us in a rather matter-of-fact statement. "Be doers 
of the word, and not hearers only, deceiving yourselves," 

Today, in many respects, the Christian faith has 
become a spectator sport. Our society is geared to 
consumption rather than action and production. We 
have TV, the news media, the special newsletters, the 
digests and abstracts to bring the world within our 

It's all summarized and packaged for the instant we 


can spare to sit back and observe what these specialized 

tools tell us is current and important. * 

So, too, the church and the Christian faith have come 
to be regarded as something to be used, to be called up- 
on, to be heard. But, sadly, in many instances it is no 
longer a living faith to be proclaimed, to be acted 
upon, no longer something to do — but a thing to belong 
to, to participate in. 

Perhaps today, the "solemn assemblies" of Amos can 
be recognized in tedious committee meetings and the end- 
less round of participation we engage in. 

There is no question today of hearing the word; the 
Christian message abounds in every form of mass commun- 
ication. The real question we have to answer, as those 
in every age must, is not what is being heard of the 
faith — but what is being done. 

Or do we deceive ourselves by being content with the 
simple piousness of hearing? Our faith will live or die 
when it so moves us to act, and other people around us 
are put in such a position that they must decide for or 
against the Christian gospel. 

If people cannot see the "action" of God in our liv- 
ing arid witnessing as His church, so that they are 
forced to decide one way or the other, then we fail in 
being "doers" of the word. 

It is much easier to hear about the Christian faith 
than to run the risk of doing something about it. The 
story of an English gentleman who came out of church 
mad, suggests this attitude. 

"It is too bad I have always been a supporter of the 
Church and I have always upheld the clergy. But it is 
really too bad to have to listen to a sermon like that 
we have had this morning. Why, the preacher actually 
insisted upon applying religion to a man's private life.," 

And, for some, the Christian faith becomes even more 
unbearable when we speak with Amos of justice and right- 
eousness rolling down into the economic and political 
aspects of our lives. 

When faith gods beyond the personal participation 
and the spectator sport stage it begins to run the risk 
of having people decide for or against it. 


Spectators at a football game never decide anything. 
To become a, part of the game*s decision one must be 
playing on the : field. The Christian faith will never 
be effective viewed from the sidelines; it must, deal 
with peoples 1 lives and give them a chance to partici- 
pate and decide. We cannot assume that we are able to 
do too much or fear that we are able to do too little, 
but we must be "doers"* 

Always > the church must listen to the varied voices 
of the Bible and of history to understand what it is 
we are about as Christians, This is never easy for in 
one way or anothe r we will be dec eiving ourselve s - or 
running the risk of making others decide., 

Charles Wesley,. ;an early leader in the Methodist 
.'Church, faced. this problem. He returned from London 
to find that many, pulpits were closed to his preaching, 

-.As one biographer notes,- "Charles Wesley had been 
preaching, not only as though he had : believed what he 
-was saying, but as though ha expected, those who. listened 
to believe, and do something about it. And. the .last — 
the doing .something — was more than the rectors could 
stand. The last thing in the world they wanted around 
their comfortable parishes, was something doing. They 
were for peace. " 

What. -shall we be for? 

—By the Rev. Terry Cole in "The Stockton Record" 
Selected by Daniel F, Wolf 


July 10 - Mi Wuk, Calif. Wakarusa, Ind. 

July I? - Salida, Calif. Wakarusa, Ind. Covington, 

July 24 - Mi Wuk, Calif. Rossville, Ind. Ohio 

July 31 - Salida, Calif. Wakarusa, Ind. 

Aug. 7 - Salida, Calif. Wakarusa, Ind. 

All our friends are welcome to attend these services 

and worship the Lord with us. 



This column is open for scriptural and spiritual 
questions from our readers. We appreciate the interest 
shown and hope it will continue-. ' . 

QUESTION: Inhere is the soul between death and judg- 
ment? Does it "go immediately to its reward as the rich 
man in Jesus' parable or is there a time of waiting as 

the saints in Revelation 6:9? m _ M u , 

Clarence Neuenschwander 

Apple Creek > Ohio 

ANSWER: The most general statement in the Bible con- 
cerning death is that it is a "sleep 11 . Daniel. 12:2 says, 
"And many of them that sleep in the dust of the- earth 
shall awake , . some to everlasting life, and some to shame 
and everlasting contempt..." In Isaiah 26:19 it is 
said, "Thy dead men shall live, together with my dead 
body shall they arise. Awake and sing, ye that dwell 
in the dust: for thy dew is as the dew of herbs, and 
the earth shall, cast out her dead.." 

In the New Testament this theme is enlarged upon, 
wherein it Is. said of the saints that they are "asleep 
in Jesus." I Thessalonians 4:13 says, "But I would not 
have you ignorant, brethren, concerning them which are 
asleep, that ye sorrow not, even as others which have 
no hope. For if we believe that Jesus died and rose 
again, even so them also which- sleep in Jesu s will God 
bring with him,..." I Corinthians 15:17 A 8 , voices this 
same theme where it is ; said,' "And if Christ be not- 
raised, your faith is vain;- ye are yet in your sins. 
Then they also which are fallen asleep in Christ are 
perished." Jesus said of Lazarus 1 death, "Our friend 
Lazarus sleepeth; but I go :that I may awaken him out of 
sleep." (John 11:11) 

While this seems to be the most general theme of the 
Scriptures concerning the condition of the dead, there 
are numerous accounts in the New Testament of particu- 
lar incidents where certain persons who have passed 
from this life, experience some conscious activity. 

8 '" - ~- • "THE "PILGRIM' 

Our question is: "-Where is the soul between death 
and judgment?" The texts quoted above state a condition 
but for the most part do not say "where" , except in the 
New Testament it is said of the righteous that they are 
"asleep in Jesus." 

Again the question is: "Does it (the soul) go im- 
mediately to its reward as the.' rich man in Jesus* par- 
able (Luke 16:22-31) or is there a. time of- waiting , as 
the saints in Revelation 6:9^10? ■ 

: In- as much as it is abundantly clear from numerous 
scriptural passages that there is both a future resur- 
rection and judgment , it is evident that the final des- 
tiny and state of both the righteous and wicked dead is 
not completed until those events take place. 

The resurrection brings into completion the full/ 
state of conscious being and happiness to the saints, 
and the judgment marks the final sentence and destiny 
of the lost. 

The question asks for a comparison of'- the condition; 
of 'the rich man of Luke 15:22-31 and that of the souls; 
of the martyrs under the altar, (Revelation 6:9,10) 
From' the narrative in Luke 16 of the rich man and 
La&arus, it is evident that neither their condition nor 
place was the same. And if it can be assumed that this 
is'a guideline or pattern of the condition of those who 
have departed this life, then it is clear that the souls 
of the righteous and those of the wicked do not go to 
the same place, :"..,.. , * 

.'"The beggar (Lazarus) died and was carried by the * 
angels into Abraham's bosom; the rich man also died, and 
was buried. And in hell he "lift up his eyes being in 
torments, and seeth Abraham afar off, and' Lazarus in his 
bosom.'/." and there was a great gulf between them. The 
rich man had his sensibilities and could speak and beg 
for help. Abraham, who had died many years before, also 
could speak. Kit Lazarus appears to have been in a 
state of rest and inactivity. In the case of the souls 
of the martyrs, they also were conscious and were able . 
to cry out for vengeance on those who had shed their * 
blood 'unjustly. 

Jesus said to the thief on the cross, "Today shalt 


thou be with me in paradise. Many Bible readers think 
that "Paradise" is an intermediate state or waiting 
place between death and' the- Resurrection, Yet the 
Apostle Paul says in II Corinthians' 12; 2-4, "I knew a 
man... caught up to the* third heaven. And I knew such 
a man... how that he was caught up into Paradise , and 
heard unspeakable words ,, which, it is not-lawful for a 
man to utter, rr Here Paul speaks of ' Paradise as being 
synonymous with the third (or perhaps the highest) 
heaven. Again the word "Paradise 11 is found in Revela- 
tion 2r? where it is said, ir To" him that overcometh, will 
I give to eat of the tree, of: life which' is in the midst 
of the Paradise of God," This., seems to indicate that 
the "Paradise of God" is the ultimate habitation of 
the Redeemed. 

There are numerous other passages of Scripture which 
have a bearing upon this subject , and all of them are 
of interest and can be edifying to the saints. None of 
them seem to tell us exactly and definitely what we 
would like to know. 

One of the unanswered questions is whether these many 
passages of Scripture are telling us of different phases 
of a general condition or whether different conditions 
are experienced by different individuals immediately 
after departure from the body, according to the time 
and place, and condition in which they lived. 

One thing is certain: there is a "resurrection and 
a judgment. And God's purposes and' plans for the re- 
deemed saints, and His condemnation and punishment of 
the wicked will not be completed until these two great- 
est events of histpry will have taken place. 

— Daniel F. Wolf 
Modesto, California 

Oh be not discouraged for Jesus is your friend, 
And if you lack wisdom, He will not forget to lend. 
Gird on the Heavenly armor of faith and hope and love, 
And when your race is ended, you 1 11 reign with Him above, 

— Selected by Elsie Wolf 



We were the children Jesus loved. 
Jonathan sat upon His knee 
That morning in the market place 
Of Galilee. 

Benjamin was the little boy 
Who had the lunch of fish, and bread 
Which Jesus blessed, and Benjamin saw 
Five thousand fed! 

And Miriam was sick, and slept 
And would not wake,, and she can tell 
How Jesus came and took her hand 
And she was well I 

We were all children everywhere 
Who looked upon His face; we knew, 
That day they told us He had died, 
"■It was not true." 

We wondered why our parents' wept 
And doubted Him- and were deceived, 
For 'we remembered what He said, 
And we believed! 

— Selected by Orpha Bartori 

Some Christians argue often, 
And earnestly contend 
In doubtful disputations 
With talks that never end. 

Enough for our salvation/ 

Of this we r re very sure; 

Then why of faith make shipwreck 

O'er passages obscure? 

If we but knew the Author 
And His approving nod, 
Our doubtings all would vanish; 
We ! d leave it all with God, 

— Guy Hootman 

MARTIN LUTHER (1483-1546) 

Most outstanding In our Reformation History is the 
German reformer, Martin Luther. He was, from a family 
of peasants.. His father was a miner first at Eisleben, 
where Martin was, born, and later at Mansfeld., In spite 
of the family's poverty; Martin was given a good edu-v 
cation, attending school at Magdeburg/ Eisenach, and at 
the University of Erfurt where he received a master 1 s 
degree in 1505* His plans were to become a lawyer, but 
near the end of his university course he changed his 
mind and entered a monastery of the August Inian order.. 
at Erfurt, In 150? he was ordained a priest. ' The next 
year he was appointed professor of philosophy at the 
new University of -Wittenberg, It was here that Luther 
spent most of his life and labor. Here became the 
center of the great reformation in Germany. . This Uni- 
versity of Wittenberg was to supply many men who fur- 
thered the cause of Lutheranism. 

Martin was anything but a weakling. His health was 
not always good, but his courage and his certainty that 
his cause was the Lord's made him a tool that was used 
to shake the foundations of the Roman Church which was 
so powerful before this time. Luther is described as 
a "sturdy character with immense natural vitality, often 
rough, rude, boisterous, his resilience inspiriting, his 
indignation explosive, his courage magnificent t »# His 
thorough knowledge of God's- Word, and his positive refus- 
al to compromise against his conscience won him great 
respect as well as many bitter enemies. He describes 
himself, "God uses coarse wedges for splitting coarse 

In studying the life and actions of Martin Luther, 
we should remember his background. The Roman Catholic 
Church at this time was made up of two groups. One was 

*from "Great Voices of the Reformation" by H. E. Fosdick 


the ruling group of priests with their elaborate system 
of monasteries and customs. The other was a large group 
of ordinary people — pious and simple — who depended on 
the priests for guidance. Luther came from the simple 
class, and although he entered the monastery, he did 
not fit into the life there. He went even beyond the 
requirements for a monk in seclusion. The monks as a 
rule were lazy and ignorant of the Word of God though 
schooled and practiced in the forms of the church. At 
first Luther was put to the task of begging among the 
townspeople for support of the monastery. Later he was 
given the recognition and assignments that his education 
and zeal deserved. But this background of the monastery, 
his rigorous habits of study and his devotion to the 
church influenced his actions and decisions in his 
life work. • 

Vihile at the monastery, Luther met with a crises in 
his life. He had been preoccupied with the payment, for 
his sins. He fasted, prayed and obeyed to the letter 
his church's ceremonies. But this did not bring him 
the peace he needed. Ke questioned, u How can I love 
God when He damns me? 11 He realized that he could not 
pay for his sins;* therefore God would condemn him. But 
through his study of the lAlord and especially of Paul's 
writings to the Galations on justification, the truth 
of .God's grace was revealed to him that it is not by 
works that man is justified but by the grace of God 
through faith. This realization of the forgiveness of 
his sins changed his life to a confident, useful tool 
of -the Lord. e ff orts 

Luther's first* toward reform were not to overthrow 
the Catholic Church. He had great faith in the church 
and thought that if the pope only knew the abuses that 
the priests ivere carrying on, he -would correct the sit- 
uation. A trip to Rome revealed to him the true con- 
dition — that the ecclesiastical class was even more 
lazy and corrupt in Rome that in Germany. 

The immediate cause of Luther's resistance to this ■ 
great power was the abuse of the sale of indulgences 
in his own area. Johan Tetzel, a Dominican monk, had 
been authorized to sell indulgences in Germany for the 


financing of the huge St . Peter 1 s cathedral under con- 
struction in Rome,- These indulgences promised uncon- 
ditional forgiveness even for future sins if only a 
substantial donation was made. It was too much for. 
Luther. He began his protest with his " Ninety Five 
lhese*s" which he nailed to the door of the church at " 
Wittenberg. *In these he still did not assail the pope 
but only the indulgences, false teachings about purga- 
tory, confession and forgiveness, and the misuse of the 
authority of the priests. He did not intend to found 
a separate church. 

But insspite of his intentions , his protests struck 
at the. heart of -the Roman Catholic power. 'The indul- 
gences and their abuses, Luther learned later, were 
sanctioned all the way to the pope. He continued to 
write his opinions in pamphlets and books which' were 
sent throughout Germany by means of the new printing 
presses. Resistance grew as well as the group of sym- 
pathizers. He was officially excommunicated from the 
church by -a papal n bull M which he publicly burned at 
Wittenburg. He was then ordered to appear before the 
Holy. Roman Emperor Charles V at the Diet at Worms, 
Germany. His friends warned him not to appear in spite 
of the safe conduct offered to him. Luther determined 
to appear though there would meet him there "as many 
devils as there are tiles on the rooftops. " However, 
his words reveal his anxiety lest he should be mistaken. 
"How often has my trembling heart palpitated — are you 
alone the wise one? Are all others ■ in error? Have so 
many centuries walked in ignorance? What if it . should 
be you who err, and drag so many with you into error, 
to be eternally damned?" 

At the Diet Luther faced princes, nobles, clergy 
and a prejudiced emperor. ("A single monk led astray 
by private judgment, has set himself against the faith 
held by all Christians for a thousand years and more, 
and impudently concludes that all Christians up till 
now have erred," was the emperor's opinion..) Luther 
was shown a number of his writings, asked whether they 
were his, and whether he would retract the statements 
in them. He admitted the writings were his but protest- 

14 — - -- - THE PILGRIM 

ed that some of them touched on accepted gospel truths 
which he could not retract. He asked for time to con- 
sider , and they gave him until the following day* On 
his return to the council the next day, Luther was 
again asked to retract his writings. His reply was 
given in length in both German and Latin* He explained 
that his writings were of different kinds but all ac- 
cording to Scripture or to simple reason. He confessed 
to having been severe in judgment and asked pardon for 
his rash statements. He also agreed to willingly re- 
tract anything that could be proven erroneous by the 
Scriptures. He professed loyalty to his rulers, to 
Germany, but most of all, to the Word of God. 

To his lengthy reply, the imperial orator answered - 
harshly that he should give the council a simple answer, 
and one without horns: would he revoke or not? 

Luther then said, "Therefore, Your Most Serene Majes- 
ty and Your Lordships, since they seek a simple reply, 
I will give one that is without horns or teeth, and in 
this fashion: I believe in neither pope nor councils 
alone; for it is perfectly well established that they 
have frequently erred, as well as contradicted them- 
selves. Unless then I shall be convinced by the test- 
imony of the Scriptures or by clear reason, I must be 
bound by those Scriptures which have been brought for- 
ward by me; yes, my conscience has been taken captive 
by these words of God. I cannot revoke anything, nor 
do I. wish to; since to go against one's conscience is 
neither safe nor right; here I stand, I cannot do 
otherwise. God help me. Amen. 11 — L.C, 

(to be concluded in next issue) 

"Hitherto hath the Lord helped." I Samuel 7:12 

When our soul is much discouraged 

By the roughness of the way,.. 
And the cross we have to carry 

Seemeth heavier every day; 
When comes cloud that overshadows, 

Hides our Father's face from view; 
Oh, it* s well then to' remember- 
.'-. He hath blessed us hitherto. 

—Selected by Alma Garber 


-THE PILGRIM ..... 15 


The birth of Jesus was foretold long, long ago — even 
when, Adam and Eve were in the Garden of Eden. They made 
a sad' mistake eating of the tree which the Lord God- had 
told them not to eat of lest they die. God told the "' 
serpent who had caused all the trouble, "I will put en- 
mity between thee and the woman and between thy seed and 
her seed; it shall bruise thy head and thou shalt bruise 
his heel," This meant someday a child would be born of 
a woman who would break the power of the serpent, or ■ 
Satan, and give man a chance to regain his friendship 
with God. 

The prophet Isaiah wrote, "Behold a virgin shall con- 
ceive and bear a son,, and shall call his name Immanuel." 

The prophet Micah revealed the very place where this 
special child would be bbrn: "But thou Bethlehem 
Ephratah, '.though thou be little among the thousands of-. 
Judah, yet out of thee shall come fort'h unto me that is- 
to be ruler in Israel." ■ - : : 

I suppose many young girls in Bethlehem hoped they 
would be the one to have this wonderful baby boy, but ■' 
many years rolled by and Micah 1 s prophecy was nearly- 
forgotten. To Daniel, the "angel Gabriel said, "From 
the going forth of the commandment to restore and to ' • 
build Jerusalem unto Messiah the Prince' shall be seven 
weeks and threescore and two weeks." This would be 
sixty nine weeks, and some people" probably thought it 
surely wou!dn ! t be very long now. Sixty nine weeks is 
only a little over a year. But the weeks were prophetic 
weeks — a day for a year — so it was 4$3 years till the 
angel Gabriel came again, not to a prophet this time, 
but to. a young virgin, a young woman who had never had 
any children. ■ 

As -the time -for the birth of Jesus came near, there 
must have been great concern among the angels in heaven. 
The Lord, whom they adored,- was about to leave them and 
dwell on earth" with man; to be born of a woman as a 
little baby boy. This we just cannot under stand,, but 
we must believe it for it is true. God doesn ? t always 


explain everything to us, but if we believe what He does 
tell us, we will always be blessed for it. 

When the 4&3 years came to fulfillment, Gabriel came to 
the young virgin Mary. She must have been a good woman 
for God chose her of all others to be the mother to this 
wonderful baby Jesus who was to be the Saviour of the 
world. "Hail thou that art highly favoured/' said Gabriel. 
"■The Lord is with thee; blessed art thou among women." 
Mary wondered what was meant and how she could be blessed 
among women — she, an unknown girl in a poor village like 
Nazareth! Gabriel spoke again, "Fear not Mary, for thou 
hast found favour with God. And behold thou shalt con- 
ceive and bring forth a son and shalt call his name Jesus. 
He shall be great, and shall be called the Son of the 
Highest: And the Lord God shall give unto him the throne 
of his father David; and he shall reign over the house of 
Judah forever, and of his kingdom there shall be no end." 

To Mary this didn't seem possible — her son to be a 
kingl This couldn't be; she wasn't even married 1 She 
was betrothed to Joseph, or engaged as we would say. 
Gabriel knew all about Mary and he told her, "The Holy 
Ghost shall come upon thee, and the 'power of the Highest 
shall overshadow thee; therefore also that holy thing 
which shall be born of thee shall be called the Son of 
God." Gabriel also told her that her cousin Elisabeth had 
conceived a son in her old age and it i^as the sixth month 
with her who was called barren. It was hard for Mary to 
believe all this. It was almost too wonderful for her. 
But Gabriel said, "For with God nothing shall be imposs- 
ible." This, no doubt, caused Mary to remember the 
prophecy of the promised Messiah and her unfailing belief 
In the God of Israel. She said something that is good 
for us to remember. "Behold the handmaid of the Lord; 
be it unto me according to thy word." 

Isn't this a wonderful story of how God sent the angel 
Gabriel to talk to Mary who was to be the mother of Jesus? 
Next month we will tell about the birth of the greatest of 
all the prophets who would someday baptize the Lord Jesus. 
Do you know his name? 

— Rudolph Cover 
Sonora, California 


VOL. 13 ; AUGUST-SEPTEMBER,- 1966 NOS. 8 & 9 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 11 


Someday I'll hold His blessed hands in mine 

And feel the wounds from which my healing flowed. 

Then I 1 3.1 -remember it was love divine 

That paid in full the 'debt of death I owed. 

All glorious will be His wounded side 
Wherein there lies the hiding of His power. 
Then I will think upon the crucified . . 
And all the pain of Calvary's darkest hour. 

And when I see the thorn- scars on His head, 

I 1 11 know His love was .greater than the pain. 
Then I'll remember how 'the blood ran red 
To wash away my awful guilt and stain. 

Those wounds will ever tell as ages roll 

Of that great sacrifice so freely given 

To banish death and make secure the soul 

For life and joy and peace with Him in Heaven. 

by Mark Bullock 
Selected by Suzie -Wagner 

THE PILGRIM is a religious magazine published monthly in the interests of the 
members of The Old Brethren Church. Subscription rate: $1.50 per year. Sample copies 
sent free on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Wolf. 


1. Jesus said, "Except a man be born of the water 
and of the Spirit , he cannot enter into the kingdom of 
Cod." (John 3:5) 

2. "He that believeth and is baptized shall be saved," 
(Mark 16: 16) 

3. Then Peter said unto them, "Repent and be baptised 
everyone of you in the name of Jesus Christ for the re- 
mission of sins and ye shall receive the gift of the 
Holy Ghost." (Acts 2*33) 

4. When ''the eunoch said "Here is water, what doth 
hinder me to be baptized," Philip answered, "If thou 
believest with all thine heart, thou mayest," And he 
answered and said, "I believe that Jesus Christ is the 
Son of God." (Acts 8:36,37) 

5. Jesus gives the great commision, "Go ye therefore 
and teach all nations, baptizing them in the name of 
the Father, and of the Son, and of the Holy Ghost: 
teaching them to observe all things whatsoever I have 
commanded you: and lo I am with you alway, even unto 
the end of the world. Amen." (Matthew 28:19,20) 

We will notice in the preceeding scriptures that: 
1. Water baptism is necessary to enter the kingdom of 
God. 2. It is essential for salvation. 3* Repentence 
and baptism in the name of Jesus have a definite promise 
of the gift of the Holy Ghost. 4. Water baptism is a 
privilege. 5. It is to be practised in all nations 
wherever and whenever the gospel is taught. 

We know that to be immersed in water of itself alone 
would avail us nothing except possibly a cleansing. 
Peter speaks of Noah and the ark "wherein few, that is, 
eight souls were saved by water. The like figure where- 
unto even baptism doth also now save us (not the putting 
away of the filth of the flesh, but the answer of a good 
conscience toward God,) by the resurrection of Jesus 


Christ. (I Peter 3*20,21) We must have something In 
addition' to baptism — : a desire to do God f s will, and then 
we will want to be baptized i ' lf He that cometh to ; God 
must believe that he is, andthat he is a rewarder of 
them that diligently seek- him. ,r (Hebrews 11; 6) We must 
be sorry^ for our sins and repent of them. Baptism is a 
symbol of the death of '^the old- man and the biirth of a ; 
new creature or life in Christ Jesus* When we are ;'.' 
plunged under the water we quit- breathing, and If~we ; 
were kept there very long We would die-. When we are 
raised out of the water we start to breathe' ag;axn," and '■ 
our natural life continues, signifying the beginning of 
a new. life. ■ '■■■ '■' : -■'■ 

One of the simplest explanations of water baptism is 
to call it a ceremony. When students graduate 'from;; ["-^ 
high school or college they must have a graduation / ! " 
ceremony* We know this ceremony does nothing to 'improve 
the intellect of the graduates. It only signifies that 
they have passed certain requirements and have reached 
a certain goal .in life. When the president of our 
country is elected to office, before he has any author- 
ity to act, he has an inauguration ceremony. He has 
the consent of the people to be president and may be 
qualified in every way, but he must be" Inaugurated. 
When two people become man and ..wife, they get a license 
which requires that they are the proper age, In good 
health, etc., but before they are legally married, they 
must have' some kind of a marriage ceremony. Ceremonies; 
are an outward expression- of evidence to others that we, 
have acquired a certain attainment or are making a vow 
which ; will. -affect our lives in. one. way or another.. 
Thus it Is in baptism. We resolve to serve" the Lord " 
and be true to Him all our lives. 

Baptism Is ordained of God in the New Testament. 
Under the old law there were many rites and ceremonies 
which the people were to take part in, and it was to 
teach them obedience to the Lord. The thief on the 
cross was probably an unbaptized person, and yet Jesus 
said to him, "This day s halt thou be with me in Para- 
dise.' 1 Would we like to take the thief's place on the 
cross? He was literally being crucified and must die 

kr - ■-.- ■■•■ THE - PILGRIM 

the death" to the "old man; or body, iri reality. The 
Lord has' not required that we be put to death by cruel 
handsr for our sins. Even the death on the cross could 
not have saved the thief if he had hot confessed his 
confidence in Jesus. He said , "Lord remember me when 
thou come st into thy kingdom." in his position it was 
all he could do , and it was enough. How fortunate we 
are that God has given us baptism as a symbol and a 
ceremony which is not hard to do if we are willing* 
Jesus has never "asked us to do anything that would be 
impossible for us to do or that He did hot do Himself. 

Jesus^ came to be baptized of John and John forbad 
him saying, "I have need to be baptized of thee, and 
comest thou to me?" And Jesus answering said unto him, 
"Suffer it to be so now: for thus it becometh us to 
fulfill all righteousness..." 

"For even hereunto were ye called: because ^Christ 
also suffered for us leaving us an example, that ye 
should follow in his steps." (I Peter 2:21) 

Baptism is not all there is to salvation, but sal- 
vation is not complete without it, 

— Rudolph E. Cover 
Sonora, California 


This question is directed mainly to Christians, and 
it refers to our responsibility to our fellowmen;-- Some- 
how, through the maneuvers of Satan, we seem to forget 
the importance of what we profess to believe. "The 
best and easiest way," Satan says, "is to be relaxed 
about this idea of men needing to be saved. There are 
many good people in the world, and we do not want to 
offend them. Even in the worst of men we can point to 
some good points. We may not always be right ourselves," 
But to follow this reasoning will certainly lead us in- 
to a dangerous, • careless attitude. God has found all 
men in : sin, and now He says, "He that belie veth oh the 
Son hath everlasting life: and he that be lie vet h not the 
Son shall not see life; but the wrath of God abideth 


on him." (John 3:36) 

Is it urgent that a drowning man be pulled from the 
water in order that his life be saved? In a few minutes 
a man dies without oxygen. 

Is it urgent that families flee to basements and 
cellars when 'they see the funnel of a tornado approach- 
ing? Those who have gone through such an experience 
can tell how quickly the destruction begins after the 
tornado is sighted. 

Was it' urgent that something drastic be : done' when the 
deranged youth in the Texas university recently went to 
the top of an observation tower and started shooting 
everyone within range of his high-powered scopes and 

If we believe what we profess to believe about sal- 
vation and eternal destruction, then the gospel message 
which we. possess is even more urgent than any of the 
examples we have mentioned. There is danger ahead for 
anyone " following the crowd" in the world today. Satan 
is taking his shots at all within his range and causing 
them to fall. He is desperate because he knox^s his 
time is short. 

God saw, in His infinite wisdom, that it was urgent 
that something be done to save fallen and sinful men 
who were under the power of this desperate and berserk, 
yet crafty, enemy. Esalni 14r2,3 says, n The Lord looked 
down from heaven upon the children of men, to- see if 
there were any that did understand, and seek God. Th§y 
are all gone aside, they are all togetner become filthy: 
there is none that doeth good, no, not one. ,r Read 
Malachi 4, the closing chapter of the Old Testament. 
Here' was a world emergency. It -was so necessary that 
men be saved, and so hopeless was the condition thkt it 
■cost the blood, the suffering, the life of Jesus, the 
very Son of God. God was able to meet the emergency. 

Nov/ the urgency is for men and women to accept the 
attonement of Christ for them. Jesus said, "Lift up 
your eyes, and look' on the fields; for they are white 
already to harvest." It is much later now than when 
Jesus spoke this, and someday the harvest, will be past. 

The Church, situated today in a careless world, has 


grave responsibility. God told Ezekiel, "So thou, 
son of man, I have set thee a watchman unto the house 
of Israel; therefore thou shalt hear the word at my 
mouth , and warn them from me. When I say unto- the 
wicked^, wicked man^ thou shalt surely die; if thou 
dost not speak to warn the wicked from his way, that 
wicked man shall die in his iniquity; but his blood 
will I require at thine hand. Nevertheless, if thou 
warn the wicked of his way to turn from it; if he do 
not turn from his way, he shall die in his iniquity; 
but thou hast delivered thy soul.,. Say unto them ^ As 
I live j saith the Lord God, I have no pleasure in the 
death of the wicked; but that the wicked turn from his 
way and live: turn ye, turn ye from your evil ways; 
for why will ye die, house of Israel? 11 

God has not assured us that the wicked will turn. 
But our duty is to warn and to proclaim the salvation 
in Christ if they will turn to Him. We have the message 
and we have the command to go and to teach and to bap- 
tize. Let us not allow Satan to deceive us into be- 
lieving that this message Is not urgent and that it 
does not matter whether we speak to warn or whether we 
be silent ^ 

And to those who have not accepted the urgent, loving 
call of Ghrist and Kis messengers, don T t delay to answer 
Him with a complete surrender to His will. Let it not 
come to you like the words of Jeremiah 8:20, "The har- 
vest is past, the summer is ended, and we are not 
saved. 1 ' — L.C. 


Criticism is a dangerous weapon. Criticism is some- 
times necessary and proper, when it is done at the 
right time and place and in the right way. But it re- 
quires grace, patience, and tact to make it profitable. 
It can have pernicious effects on the accuser as well 
as the accused. 

An older writer, George D. Watson, (the original 
source of the quotation is unknown) made the following 


remarks on "The Danger, of Criticizing Fellow Christians. 11 

"Not a few souls have lost grace and "fallen' into 
spiritual bondage through harshness of spirit." The 
denunciation of others has in it a backhanded way of 
praising ourselves; in the same proportion we : think we 
knock others down, we fancy we raise ourselves up.. It 
is impossible to speak evil of another man without an 
implied compliment to ourselves. Many times souls 
claiming great spirituality ..have denounced sin in such 
a sinful way as to commit more sin than the very sin 
that they denounced, 

"There is perhaps nothing in the whole Christian 
life more dangerous than the condemnation of others. 
An old spiritual writer has ■ said that : 'to ■■ rebuke, anoth- 
er for sin requires, more humility than any other duty. ' 
We sometimes hear people speak of 'hitting sin and 
hitting it hard',, but such kind, of- work, unless it is 
saturated with tears and tenderness, villi only bruise 
the soul that does the hitting. It is possible to 
preach of the damnable nature of. sin with such severity 
of spirit and such an implied tone of self-gratulation 
that it grieves the Holy Spirit, 

"How many thousands have lost the sweetness of pure 
love, the calm, close walk with God, by a sharp sword- 
thrust, an unkind criticism, a harsh judgment, an un- 
loving condemnation! - Self-righteousness is very subtle. 
The devil will tempt -you to 'be severe toward others, 
under the pretense of being brave and heroic, and not 
be afraid to denounce sin. He has practiced his game 
so long that he does not care how much you denounce 
him and all his works. If. he can get one drop of Sa- 
tanic bitterness into your heart, that will repay him 
for all the blows that you attempt to give him." 

If ever criticism seems necessary, before speaking 
or writing it, it Is well to remember these exhortations 
of the Apostle Paul- "Speaking the. truth in .love," 
(Ephesians 4*15); and, "Let your speech be alway with 
grace, seasoned with salt, that ye may know how ye 
ought to answer every man." (Colossians 4:6) 

Selected from "The Pearl of Great Price", June, 1966 



My thoughts are all in yonder town, 
."Where wept by many tears, 
; Today another friend lays down 
* The burden of her years. 

Sing softly,,, spring-bird for her sake; 

And thou not distant sea. 

Lap lightly as if Jesus spake, 

And thou wert Galilee. 

For all her quiet life flowed on 
As meadow streamlets flow, 
Where fresher green reveals alone 
The noiseless way they go* 

Her path shall brighten more and more 
Unto the perfect day; 
She cannot fail of peace who bore 
Such peace with her away. 

sweet calm face that seemed to wear 
. The look of sins forgiven, 

prayer-like smile that seemed to bear 
.. Our own needs up to Heaven. 

How reverent in our midst she stood, 
Or knelt in grateful praise. 
What grace of Christian womanhood 
Was in her household ways. 

For still her. holy living meant 
No duty left undone, . 
The heavenly and the human blent 
Their kindred lives in one. 

The dear Lord's best interpreters 
Are humble human souls; 
The gospel of a life like hers 
Is more than books or scrolls. 

by John G. Whittier 

Selected by a friend in memory of Sadie Cover 



SADIE ELSIE COVER was born January 28, 1889 in 
Covington, Ohio to Oliver and Cathryn (Murray) Cover. 
In the year of 1896 she, with her family, moved to 
Covert, Michigan, and in 1907 to Modesto, California 
where she lived until the time of her death. She de- 
parted from this life, after an illness of four months, 
on July 20, 1966 at the age of 77 years, 5 months, and 
23 days. 

At an early age she confessed faith in the Lord Jesus 
Christ and obeyed in Christian baptism. She was a 
faithful and devoted member of the Old Brethren Church. ■ 
Her life- was characterized by selfless love and devotion 
to others, giving of herself freely in a ministry of 
service. Her radiant and consistent Christian life 
made her a loving and trusted sister and an endearing 
aunt . 

In her homegoing she leaves three sisters: Alma 
Garber, Mary Flora, and Emma Boyd; one brother, Jesse 
J. Cover; twenty-two nephews and nieces, a number of 
great nephews and nieces, and many relatives and friends. 

Funeral services were. conducted by brethren Daniel 
F. Wolf and Joseph L. Cover in the Salas Brothers Fun- 
eral Home in Modesto. 

The body x^ras laid to rest in the Wood Colony Cemetery 
to await the resurrection morning. 

—The Family 

JOHN P. WAGONER, the son of John J. and Barbara 
Wagoner was born on April 15, 1893. He passed away on 
August 2, 1966 at his home at the age of 73 years. He 
was one of ten children, and all have preceded him In 
death with the exception of one brother and one sister. 

He spent his entire life in the State of California, 
most of this time in and around Modesto. He lived at 
Rio Oso for a number of years. His livelihood consisted 
of farming, and he spent many a hard day laboring for 
his family. Whenever he could he would go to the moun- 


tains prospecting for gold with his brother Andy. He 
was a member of the ,01d Brethren Church 'at Salida, 
California. In the year 1945 he had a stroke", which left 
him disabled, for 'the remainder of his- twenty-one years 
of life. He always bore his affliction with patience. 

On. April .16/ 1916 he was united In marriage to Esther . 
Wolf.: To this union were born four children. 

Left to mourn his passing are a devoted companion; 
three-sons.: Jesse , r James and Clifford Wagoner and one 
daughter,- Mary Webb, 'all of Modesto; one brother, A. H. 
Wagqner of Modesto, and one sister, Eva Busier of Long 
Barn , California. He is. also survived by sixteen grand- 
children and one great-grandchild and many friends and 

The funeral was conducted by Elders Joseph I. Cover,. 
0. M. Bllckenstaff and the undersigned.- Burial was in 
the Wood Colony Cemetery to await the resurrection 

— Walter A. Heinrich 


Sept. 18 -'Salida, Calif. -Rpssyille, Ind. 
Sept. 25 - MI Wuk, Calif. Wakarusa ,- Ind. 
Oct. 2 - Salida, Calif.... .Wakarusa, ind. 

Oct. 9 - Mi Mv& 3 Calif, •■ Wakarusa, Ind. Covington, 

. '" Ohio 

Oct*. 16 - Salida, Calif. Roasville, Ind. 

Oct. 23 - Mi Wuk, Calif. Wakarusa-, Ind. 
Oct-. .30 -. Salida, Calif , Wakarusa, Ind. 
We welcome all' to attend these services. 

-The. Salida Congregation have set December 3rd and 4th 
for our Fall Love feast Meeting. A hearty invitation is 
extended to members and friends to attend. 

Daniel F. Wolf 



MARTIN LUTHER (concluded) 

Our last "Historical 11 article closed with Martin 
Luther making his defense before the Emperor , princes , 
and church officials at the "Diet" or Council of Worms, 
Germany, After his bold statements here refusing to 
retract his writings, he was allowed to leave Worms, but 
the emperor published an edict calling for his arrest 
the day his safe conduct expired. His works were or- 
dered to be burned and not reproduced or sold. 

On his way back to V T ittenburg, to prevent his arrest, 
Luther was kidnapped, disguised and taken to the castle 
of Wart burg. This was done by the orders of Frederick, 
elector of Saxony, who was sympathetic to Luther 1 s 
cause but feared to protect him openly* He remained at 
Wartburg for ten months In seclusion where he had time 
to translate the New Testament into German and to send 
out his writings against the pope. 

Disorders at Wittenburg induced Luther to return 
without permission from Frederick. His movement there 
was becoming violent and radical. The people were tear- 
ing down images and ruining property in their zeal for 
reform. Luther restrained this disorder and insisted 
that love and faith and the Word be taught without the 
violence of revolt. 

This was one of Luther's biggest problems: to keep 
his movement from getting out of hand. All Germany was 
ready to reform. Some areas rose in physical revolt 
against all authority and in Luther 1 s name. The down- 
trodden peasants began a revolt that was to hinder 
greatly the cause of the reformation. At first Luther 
sympathized with them, but when they would not listen 
to his call for a peaceful settlement, he denounced 
them in extreme terms and sanctioned the bloody suppres- 
sion of the revolt by the rulers. 


Due to this unfortunate circumstance, Luther seems 
to favor the rulers against the common people. Actual- 
ly, he denounced the rulers repeatedly for their oppres- 
sion of the poor. But he realized that rulers were 
necessary to keep order, and he catered to them in^ a 
way that seems strange. ;to. us, accustomed as we are to 
the separation of church and state. 

As the reformation grew, Luther became more and more 
freed from the customs of the Catholic Church, though 
he was more cautious than some of the other reformers. 
He eventually allowed the monks and nuns to leave their 
convents and to marry. As a result he was burdened by 
the support of some of 'these who "had difficulty return- 
ing to a society strange to them from long seclusion. 

In 1525. Luther married one of the ..former nuns, ■ 
Catherine de Bora. They had a family of "five beside 
two who died as children. 

Luther had always been poor. He relied almost en- 
tirely on the support offered him by others — especially 
fcy. Prince Frederick. In later life he tried his hand 
at some crafts to support his family. But most of his 
time was devoted to study, preaching, writing and organ- 
izing his new movement. 

We wish to give due credit to the courage shown by 
Martin Luther in resisting the corruption and abuses so 
prevelant in the Roman Church. His teachings against 
indulgences, against forbidding priests and nuns to 
marry,, against the practice of the mass, and for devo- 
tion to the Word of God, moderation, love and good works 
were commendable. He . stubbornly refused to compromise 
with what to him were false doctrines. He was probably 
the outstanding man of the century. However, we feel 
that some criticism, of his teachings could be offered. 
Though some of his writings teach non-resistance, in 
practice he took the side of those in power and sane- . 
tiohed. the slaughter of the desperate peasants when 
they rose in revolt against their oppressive rulers. 
He also sanctioned- resistance to the Turks when they 
invaded Europe in 1528. He stated, "I cannot hold my 
peace. Unhappily there are amongst us,, preachers who 
induce the people .to. believe that there is no heed, t&i 


trouble themselves about this war with the Turks* There 
are, on the other hand, fanatics who give out that under 
all circumstances it is forbidden to Christians to have 
recourse to temporal weapons..." 

Luther could not accept the truth of man's free will. 
He had a long and bitter dispute on the subject with 
Erasmus who was for reform but remained in the Catholic 
Church* Luther believed that man had no choice and was 
even forced by Erasmus to state that he thought it was 
necessary for Judas to betray Christ, 

Luther also believed' that the books of Hebrews, James 
and Jude were not of apostolic origen. He felt that 
the book of Revelations was neither apostolic nor pro- 
phetic . 

Though Luther struggled so valiantly against the in- 
tolerance and error of" the Roman Church, he himself was 
very intolerant of other doctrines. It was his stubborn- 
ness and intolerance that prevented the union of his 
movement in Germany with the reform groups in Switzer- 
land and other countries, 

Luther's last act was to reconcile two of the rulers 
who had been bitter enemies, This was at Eisleben, the 
place of his birth. He wrote to his wife of the recon- 
ciliation on February 14, 1546» Luther died there four 
days later on February 18, His body .was taken in a 
lead coffin back to Wittenburg and interred with great- 
est honors in the Castle -Church -at the foot of the 
pulpit. — LvC . 


What have you done with the minutes 
God gave you to spend today? 
Have you spent every one for His glory, 
Or frittered them all away? 

Have you spent them in kindly actions? 
In helping a weaker one? 

Do it now, for the clock ticks the minutes, 
And soon one more day will be done. 

Selected by Martha Cover 


If, you would have' a.. happy tiojne 

"; As through the years of life you go, . 
'' ■'■- It ; yon't just happen through n good„luck n > ; ._' • 
' ''Although some "people think it so; 
But there are rules by which to live, 
'••' '■•"•* AM certain 1 laws we must accept, 
;■ ■'■'• Which l Godhas made for all mankind, r . 
. And the'se, we know, must all be kept, 

..-;. ^-Foundation -for a happy home 

No human by himself can lay,; 
,For what he doe.s, apart from God, 
. ,. !; . Will some time wither and decay; 
B\it Gqd has laid a solid rock 

On which our lives and homes should rest,. 
And if we build upon this rock 

Our hearts and souls will then be blest. 

-■; . :.- v . ■ " " ;A:home to be a happy home 

Must truly be a home of prayer, 
And meanwhile as the years go by, 

Life f s burdens each must help to bear; 
And when the tests, sometimes are hard, 

Or sickness takes away the health, 
How sweet the comfort we may give 

That flows from hearts of godly wealth! 

A happy home is made through love 

In which a iot of kindness reigns, 
And where God's Spirit shows us how 

To share our losses and our gains. 
Also the Guide Book in the home" 

Is God's eternal Word of truth, 
That leads along the righteous way, 

Directing parent s^ children, youth. 

A happy home's a .treasure rare 

That fame 'and "money cannot, build; 
And all the learning earth affords 

Cannot with sweetness keep it filled; 
Therefore, the unseen grace of God ; " 

Must, day by day come flowing, an, . ' 
And keep the home -doors closed against 

All envy ? hatred, strife arid sin. 
By Walter- E." Isenhour Selected from EXCHANGE MESSENGER 



Before Jesus was born, another little baby boy was 
born whose father was Zacharias and whose mother was 
Elisabeth. Zacharias was a priest and had evidently 
been praying for the Messiah or the Lord to come. Ac- 
cording to the custom at that time, Zacharias was to 
burn incense on the altar in the temple, but the people 
who were there to pray stayed on the outside. As 
Zacharias entered the temple he saw an angel standing 
by the. altar. Zacharias was afraid, but the angel said, 
"Fear not, Zacharias: for thy prayer is heard; and thy 
wife Elisabeth shall bear thee a son, and thou shalt 
call his name John." The angel said John would be great 
in the sight of the Lord and would make ready a people 
prepared for the Lord. 

Zacharias could hardly believe What he heard and he 
wanted to be very sure, so he asked the angel how he 
would know this, because he and his wife were old, and 
it seemed impossible for them to have a babyi The 
angel answered him and said, n I am Gabriel that stand 
in the presence of God; and am sent to speak unto thee 
and to shew thee these glad tidings. And, behold, thou 
shalt be dumb, and not able... to speak, until the day 
that these things shall be performed,, because thou be- 
lieved not my words which shall be fulfilled in their 

The people outside the temple began to wonder what 
had happened to Zacharias because he stayed in the 
temple for so long. Finally he came out bat he couldn't 
talk I 

It all went just like the angel said, and at last a 
baby boy was born to Elisabeth. And all this time 
Zacharias still couldn't talk. Whenever he wanted to 
say anything, he had to write it. 

When the baby was eight days old, the neighbors and 
friends of Zacharias came to name the baby according 
to the way they did then. They thought he should be 


named Zacharias for his father. Elisabeth said, "Not 
so; but he shall be called John." Her friends said, 
"There are none of your relatives called John. Why do 
you want to name him 'John?-" Then . they ..made signs to 
Zacharias to ask him what he wanted him named. Zacharias 
still couldn't talk so he made signs with his hands for 
them to get something for .him to write, on. He wrote s 
"His name. is John." And immediately he could talk! I 
suppose he. told ..them all about the angel Gabriel and . 
what he said.. The Bible, says, "He spake and praised 
God." If Zacharias had believed the angel, he would 
not have had to go all that time without talking. We 
should never doubt the word of the Lord even if we can- 
not, fully understand it. 

The. baby John grew up to be John. the Baptist. Jesus 
said, "Among them that are born of women there is not 
a greater prophet than John the Baptist." 

Next month: "The Name that is Above Every Name." 
Do, you know what it is? —Rudolph E. Cover 

Sonora, California 


"Wilt thou be made whole?* 1 

Tes fester, in body and soul. 
I want to be healed 
Of sickness and sin*- 
I want to be cleansed 
And a new life begin. 
Ky anger and guilt, 
I want, them removed, 
So that I may stand 
Before Thee approved. 
Yes Master, make me 
Perfectly whole 
Completely . renewed 
In body and soul. 

— Guy Hootman 


VOL. 13 OCTOBER-NOVEMBER, 1966 NOS. 10 & 11 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2: 1 1 


Make a joyful noise unto the Lord, 

all ye lands . 

Serve the Lord with gladness: come 

before his presence with singing. 

Know ye that the Lord he is God; 
it is he that hath made us, and not 
we ourselves; we. are his people, and 
the sheep of his pasture. 

Enter into his gates with thanks- 
giving, and into his courts with 
praise r be thankful unto- him, and 
bless his name. 

For the Lord is good; his mercy 
is everlasting; and his truth en- 
dureth to all generations. 

—Psalm 100 

THE PILGRIM is a religious magazine published monthly in the interests of the 
members of The Old Brethren Church. Subscription rate: $1.50 per year. Sample copies 
sent free on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Wolf. 


"Blessed are they who hunger and thirst after right- 
eousness for they shall be filled. 1 ' (Matthew 5:6) 

Here Jesus presents righteousness as something which 
a person can hunger for and partake of such as we do 
natural food. Everyone has an appetite for good food. 
Now there is also another appetite , one which we have 
to control and nourish with great care. This is the 
appetite of the mind. On the one hand are the indivi- 
duals whose appetites cater to the pleasures of the 
world. On the other hand are the ones of whom Jesus 
spake in this beatitude. 

Once I was asked, n What do you do for entertainment? 
You don't drink, dance, go to shows or night clubs, nor 
do you seem to be very interested in sports, " Now I 
admit that there may be a few shows that are not bad 
and also some sports that may actually be beneficial 
to engage in, but . we : should never allow any of these 
things to dominate our mental appetites. The thinking 
of the one who asked this question was evidently domi- 
nated by these worldly activities and entertainments. 
Also it was quite plain that this type of living fur- 
nished little real satisfaction in this person's life. 
Consider also the many people whose lives are geared 
to the indulgence of excess drink and narcotics. Each 
partaking seems only to lead to a craving for a great- 
er indulgence. So we find in all cases where one's 
appetites are for the pleasures of the world there is 
a resulting dearth of lasting satisfaction. There is 
only a craving for a greater indulgence which only 
draws the poor sinner further from God and the truth. 
Now any thing that draws the mind away from God is sin, 
and any appetite that caters to the things of sin can 
never be fully satisfied. 


Contrast this- -with the person who hungers and' thirsts 
after righteousness. Such a one is blessed with the 
promise of Jesus, "They shall be filled, t! When this 
filling of the -Holy Spirit takes place there is no de- 
sire or appetite for the sinful things of the world. 
Even when .the righteous enjoy the acceptable things of 
the world they are not sin if they do not come between 
us and God. Our first desire and love should alwa3^s 
be to the Lord. 

Hence, we have a challenge and a duty to carefully 
examine and nourish the appetites of our minds, for 
only when we hunger and thirst after righteousness 
shall we be filled. 

— Joseph E. Wagner 
Sonera ^ California 

PSAIM 136 

"Q give thanks unto the Lord; for he is good: 
for his mercy endureth for ever. give thanks 
unto the God of gods: for his mercy endureth for 
ever. give thanks to the Lord of lords: for 
his mercy endureth for ever. To him who alone 
doeth great wonders: for his mercy endureth for 
ever." ' 

In this Thanksgiving season let us magnify the mercy 
of the Lord as the psalmist writes here. David reached 
a place of power unsurpassed in his time. Kings and na- 
tions were subdued before him, and yet he could recog- 
nize our Lord as over all — King of kings and Lord of 
lords — who had the quality of eternal mercy. 

David had been a shepherd boy and may have spent 
many nights out with his sheep. He could well write of 
the glories of the stars, the heavens and the mercy of 
God in creating them. 

"To him that by wisdom made the heavens: for 
his mercy endureth for ever. To him that stretched 
out the earth above the waters: for his mercy 
endureth for ever. To him that made gre'at lights: 


for his mercy endureth for ever: The sun to 
rule by day: for his mercy endureth for ever': 
The moon and stars to rule by night: for his 
mercy endureth for ever." : 

Picture David as a young student of the history of 
his nation Israel. He learned of God*s great miracles 
and the deliverance of Israel from bondage* Here he re- 
cords It briefly and proclaims that it all happened be- 
cause of God r s great mercy. 

!t To him that smote Egypt in their firstborn: 
for his mercy endureth for ever: And brought 
out Israel from among them: for his mercy endure 
eth for ever: With a strong hand, and with a 
stretched out arm: for his mercy endureth for 
ever. To "him which divided the Red 'sea into 
parts: for his mercy endureth for ever: And 
made Israel to pass through the midst of it: 
for his mercy endureth for ever. But over- 
threw Pharaoh and his host in the Red sea: for 
his mercy endureth for ever. To him which led 
his people through the wilderness: for his 
mercy endureth for ever." 

David as a warrior could appreciate the victories 
God had accomplished for His peo'ple in time past. Even 
the slaying of Israel 1 s enemies* David ascribes to God's 
abiding mercy. 

!'To him which smote, great kings: for his mercy 
endureth for ever: . And slew, famous kings: for 
his mercy endureth for ever: SIhon king of trie 
Amorites: for his mercy endureth for ever: And 
Og the king of Bashan:-for his mercy endureth 
for ever: And gave their land for an heritage: 
for his mercy endureth' for ever: Even an heri- 
tage unto Israel his servant: for his mercy 
endureth for ever. ,T 

To conclude, David praises God for His mercy In re- 
deeming men, in remembering our lowliness- compared to 
His greatness, and for feeding all creatures. 

THE . PILGRIM - ._ ... . ...5. 

"Who remembered us in our low estate: for his 
mercy endureth for ever: And hath redeemed us 
from our enemies: for his mercy endureth for ever* 
Who giveth food to all flesh: for his mercy en- , 
dureth for ever. give thanks unto the God of 
heaven: for his mercy endureth for ever." 

Can we, too, testify from our own experience that 
God T s mercy endures forever? At this time many thoughts 
of thanksgiving are offered to God, We think of the 
abundance around us, of national blessings above measure, 
of ease and pleasures that are so prevalent in the lives 
of Christians in our land In our time. But our greatest 
debt of thanks to God is because of His mercy — in crea- 
tion, in national history, in personal battles and vic- 
tories, and in redemption through Jesus Christ our Lord. 
perhaps ±r, one way, the abundance of our material bless- 
ings can be a means of proving us. What will we do with 
our wealth? (Yes, we are wealthy compared to most people 
in the world.) Mow will we spend our increasing "leis- 
ure" time? Will we over-eat because we have such good 
food? Will the many freedoms we enjoy make us careless 
and cause us to forget that we are bond-servants pur- 
chased' by Christ Jesus? Will all the entertainment and 
light reading material rob us of our daily devotion to 
God? Let us consider our weaknesses and God*s greatness 
and perfection and then be thankful most of all this 
season that His mercy endures fo rever . — L.C. 


Nov. 13 - Mi Wuk, Calif. Rossville, Ind. 

Nov. 20 - Salida, Calif. Wakarusa, Ind. 

Nov. 17 - Mi Wuk, Calif. Wakarusa, Ind. 

Dec. 3 & k Love Feast at Salida, Calif. 

Dec. 4 - Wakarusa, Ind. Covington, Ohio 
Dec. 11 - Mi Wuk, Calif. Rossville, Ind. 

All are welcome to attend any of these services. 



"And Samuel took a stone,, and set it up between 
Mizpeh and Shen,. and called the name of it Ebenezer, 
saying , . Hitherto hath the Lord helped usJ' (I Samuel 

Samuel and the men of Israel had cause for thanks- 
giving and rejoicing because God gave them liberty and 
deliverance from the Philistines by the great thunder- 
storm and lightnings of His power. Samuel, grateful 
to God for receiving his sacrifice and answering his 
prayer for deliverance, set up the monumental stone of 

In like manner our forefather's of long ago, being 
delivered from famine and. sickness, proclaimed a day 
of thanksgiving that has followed as a. monument to the 
Lord and brings to our minds yearly how much we owe to 
our Heavenly Father for all His favors and blessings 
nationally and individually. 

Having all this in our mind, we can also in our 
hearts apply to us the monument of Ebenezer to all our 
lives. We have started on our Christian pilgrim, jour- 
ney and can name the starting place "Mizpeh" and our. 
earthly destination "Shesi" — the end of our way on .earth. 
So on our journey we may sing, "Here I 1 11 raise my 
Ebenezer: hither by Thy help I T m come. And I hope by 
Thy good pleasure, safely to arrive at home*" 

"Every good gift and every perfect gift is from above, 
and cometh down from the Father of lights, with whom is 
no variableness, neither shadow of turning." (James 1:17) 
"According as his divine power hath given unto us all 
things that pertain to life and godliness, through the 
knowledge of him that hath called us to glory and vir- 
tue: Whereby are given unto us exceeding great and 
precious promises: that by these ye might be partakers 
of the divine nature, having escaped the corruption 
that is in the world through lust." (II Peter 1:3,4) 
"For God so loved the world,, that he gave his only be- 
gotten Son, that whosoever believeth in him should not 
perish, but have everlasting life." (John 3*16.) 


"Thanks be unto God for his unspeakable gift. (II Cor- 
inthians 9:15) These selections of divine inspiration 
show unmistakably that all good comes from Goal 

We are on our journey and have come to realize God's 
goodness and mercy to us. Truly , thanksgiving by us 
daily should be a monument erected by us to God, realiz- 
ing our daily good received from Him, so that besides 
the Ebenezer of yearly thanksgiving, our daily milestone 
of remembrance and devout expression can be "Ebenezer — 
hitherto ha'th the Lord helped us," 

Ebenezer, all the way 

God. has helped my faring — 
Been my strength from day to -day, 

All my burden sharing. 

Helped me in temptation's hour. 

His words so endearing, 
Kept from falling by His power, ■ 

Daily Heaven nearing". ' 

For He loves me ever true 

t With divine affection: 
Unto Heaven's clearer view, 
Upward, high direction. 

He supplies and dally fills 

As a fountain flowing; 
Heals and cleanses all my Ills, 

All my sorrows knowing. 

So a milestone of His grace — 

Ebenezer raising — 
Till I see Him face to face, 

With the angels praising. 

— J* I. Cover 

Sonora, California 



When we ■ walk with the Lord 

In the light of His Word 
What a glory He sheds on our way I 

While we do- His good will,, 
' He abides" with us still, 
And with all. who will trust and obey. 

Not a shadow can rise, 

Not a cloud in the skies, 
But His smile quickly drives it away; 

Not a doubt or a fear, 

Not a sigh nor a tear, 
Can abide while we trust and obey. 

Not a burden we bear. 

Not a sorrow we share, 
But our toil He doth richly repay; 

Not a grief nor a- loss. 

Not a frown or a cros^j 
But is blest if .we trust and obey. 

But we 'never can prove 

The delights of His love 
Until all on the altar we lay; 

For the favor He shows. 

And the Joy He bestows, 
Are for them who will trust and obey. 

Then in fellowship sweet 

We will sit at His feet, 
Or we 1 11 walk by His' side in the way; 

What He says we will do, 

Where He sends we will go, 
Never fear, only trust and obey. 

Chorus r Trust and obey, for there l s no other way 

To be happy in Jesus, but to trust and obey. 


J, H. Sammis was born in Brooklyn, New York, but 
moved to Logansport, Indiana in his twenty-second year. 
Here he was converted and for several years took an 
active part in local Christian service*; Later he be- 
came identified with Y.M.C.A. work in the state. .Final- 
ly he entered Lane and McCormick seminaries - and -was • • 
ordained as pastor in the Presbyterian denomination at 
Glidden, Iowa. He served as pastor many years, but 
finally became identified with the Los Angeles .Bible 
Institute. He wrote more than one hundred songs, the 
best known being "Trust and Obey." 

D. B. Towner was born March 5, 1850 at Rome, Pennsyl- 
vania. His father, J. G. Towner, was a singer and mu- 
sician of note. It was from him that Daniel received 
his early musical training. As a young man Mr. Towner 
gained considerable reputation as a bass singer, and 
soon he began teaching voice and conducting music in- 
stitutes. In later years he was associated with Dwight 
L. Moody and other evangelists, singing : in many states 
and abroad. During his ripest and most fruitful years 
he served as music department head of the Moody Bible - 
Institute in Chicago. Many of ; his songs became famous 
including "Full Surrender", "Anywhere with Jesus", 
"Grace Greater Than Our Sin", and "Trust and Obey". He 
He died suddenly October 3> 1919 while in a meeting at 
Longwood, Missouri. 

Dr. Towner relates how the song "Trust and Obey" came 
into being, "Some 3^ears ago I conducted the music in 
a revival meeting for Dwight L. Moody in Brockton, 
Massachusetts. One night a young man arose and in his 
testimony he said, T I r m not sure, but I am going to 
trust and obey.' I sent the line to J. K. Sammis with 
a request that he write a poem on the subject. He wrote 
the hymn and the tune was born." — J.L..C. .:> -.v ■ 

From "Modern Gospel Song Stories" 
by Harold Lillenas ■ '■ 

The Salida Congregation have set December 3rd and 4th 
for our Fall Love Feast Meeting. A hearty invitation is 
extended to members and friends to attend. 

Daniel F. Wolf 

10 .... . .'. THE PILGRIM 


HAROLD R. FRANTZ, son of George and Martha Moss 
Frantz, was born en September 11, 1919 near North Man- 
chester, Indiana. The early part of his life was spent 
in and around central Indiana with the exception of one 
year spent in Colorado. In his late teens he moved to 
Ohio where he spent the remainder of his life* 

• At "an early age he accepted Christ as his Savior and 
was baptized Into the Dunkard Brethren Church. He and 
his wife, -Ruth, were installed in the office of deacon 
where they served -"many years. , . 

On September 14>.:,i96pa Silver Wedding Anniversary 
was "held : at their- home; more than one hundred friends 
and relatives joined in congratulating them. 

In keeping with the scripture ,. he was annointed by 
the Elders of the church, maiw times. 

On his 'departure , the community has lost a good 
neighbor and friend, the church a faithful and loyal 
member, his wife a loving companion, and the children 
a devoted father. His main goal in life was to help 
those in need. 

For three years he fought a losing battle against 
cancer, having surgery seven times, but never once com- 
plaining of his affliction. He departed this life at 
Stouder Memorial Hospital in Troy, Ohio on September 2k 3 
1966 at the age of 47 years, 1 week and 6 days. 

Proceeding him in death was his father who passed 
away in 1920. He Is survived bj his wife; two sons, 
George E. of Georgetown, Kentucky, and Stanley L. living 
at home; one daughter, Sharon Haney of Union, Ohio; 
one grandson, David L. Haney of Union, Ohio; his mother, 
Martha J. Myers, and his brother, Ralph K. Frantz, 
both of Peru, Indiana, besides other relatives and 

Services were held at the Englex^ood Dunkard Brethren 
Church by Elder Melvin Roesch and Elder Paul Blocker 

Interment was In Miami Memorial Cemetery near Coving- 
ton, Ohio. _ The Family 






What, then, are the great and splendid things dis- 
closed by Luther which render his life illustrious? 
Many are crying out that confusion has come upon the 
church, and that inexplicable controversies have arisen. 
I reply that this belongs to the regulation of the 
church. When the Holy Spirit reproves the world, dis- 
orders arise on account of the obstinacy of the wicked. 
.The fault is with those who will not hear the Son of God, 
of whom the Heavenly Father says: "Hear ye hiru." Luther 
brought to light the true and necessary doctrine. That 
the densest darkness existed touching the doctrine of 
repentance, is evident. In his discussions he showed 
what true repentance is, and that is, the refuge and the 
sure comfort of the soul which quails under the sense of 
the wrath of God. He expounded Paul's doctrine, which 
says that man is justified by faith. He showed the 
difference between the Law and the Gospel, between the 
righteousness of faith and civil righteousness. He also 
showed what the true worship of God is, and recalled the 
church from heathenish superstition, which imagines that 
God is worshipped, even though the mind, agitated by some 
academic doubt, turns away from God. lie bade us worship 
in faith and with a good conscience, and led us to the 
one Mediator, the Son of God, who sits at the right hand 
of the Eternal Father and makes intercession for us — not 
to images or dead men, that by a shocking superstition 
impious men might worship images -and dead men. 

He also pointed out other services acceptable to God, 
and so adorned and guarded civil life, as it had never 
been adorned and guarded by any other man's writings. 
Then from necessary services he separated the puerilities 

12 — - THE PILGRIM. 

of human ceremonies, the rites and institutions which 
hinder the true worship of God, And that the heavenly 
truth might be handed down to posterity he translated 
the Prophetical and Apostolic Scriptures into the German 
language with so much accuracy that his version is more 
easily understood by the reader than most commentaries. 

He also published many expositions, which Erasmus was 
wont to say excelled all others. And as it is recorded 
respecting the rebuilding of Jerusalem that with one 
hand they builded and with the other they held the sword, 
so he fought with the enemies of the true doctrine, and 
at the same time composed annotations replete vilth 
heavenly truth, and by his pious counsel brought assis- 
tance to the consciences of many. 

Inasmuch as a large part of the doctrine cannot be 
understood by human reason, as the doctrine of the re- 
mission of sins and of faith, it must be acknowledged 
that he was taught of God; and many of us witnessed the 
struggles through which he passed, in establishing the 
principle that by faith are we received and heard of God* 

Hence throughout eternity pious souls will magnify 
the benefits which God has bestowed on the church through 
Luther. First they will give thanks to God. Then they 
will o\m that they owe much to the labours of this man, 
even though atheists who mock the church declare that 
these splendid achievements are empty and superstitious 

It is not true, as some falsely affirm, that intricate 
disputes have arisen, that the apple of discord has been 
thrown into the church, that the riddles of the Spnynx 
have been proposed. It Is an easy matter for discreet 
and pious persons, and for those who do not judge mali- 
ciously to see by a comparison of views which accord 
with heavenly doctrine, and which do not. Yea, without 
doubt these controversies have already been settled in 
the minds of all pious persons. For since God wills to 
reveal himself and his purposes in the language of the 
Prophets and Apostles, it is not to be imagined that 
that language Is as ambiguous as the leaves of the Sibyl, 
which, when disturbed, fly away, the sport of the winds. 

Some, by no means evil-minded persons, have complained 
that Luther displayed too much severity. I will not deny 



Thanksgiving day is soon at hand, ■ . , 
And oh, how God has blessed our land! 

To those who walk with Him each day 
He f s met the needs along life's way. 

So may we ever thankful be 

That Christ from sin has set us free. 

And let us not forget to pray 

For those who do not know the way, 

That many- at this Thanksgiving time 

Will Jesus Christ their Saviour find, * •■-■ 

And just to know they T re saved from sin 
That we with them might enter in. 

by Herbert C. Rasske* " •■" 
Selected by Alma Gar her. 

this. But I answer in the language of Erasmus: '_' Because 
of the magnitude of the disorders God gave this age a 
violent physician. " When God raised up this instrument 
against the proud and impudent enemies of the truth, he 
spoke as he did to Jeremiah: "Behold I place my words - 
In thy mouth; destroy and build." Over against these 
enemies God set this mighty destroyer. In vain do they 
find fault with God. Moreover, God does not go\ r ern the 
church by human counsels; nor does he choose Instruments 
very like those of men. It is natural for mediocre and 
inferior minds to dislike those of more ardent character, 
whether good or bad* When Aristides saw Themistocles by 
the mighty impulse of genius undertake and successfully 
accomplish great achievements, though he congratulated 
the state, he sought to turn the zealous mind of Themis- 
tocles from Its course. 

I do not deny that the more ardent characters some- 
times make mistakes, for amid the weakness of human na- 
ture no one is without fault. But we may say of such a 
one what the ancients said of Hercules, Cimon, and 


others: "Rough indeed; but worthy of all praise," And 
in the churchy if, as Paul says, he wars a good warfare , 
holding faith and a good conscience, he is to be held 
in the highest esteem by us. 

That Luther was such we do know, for "he constantly de- 
fended purity of doctrine and kept a good conscience. 
There is no one who. knew him, who does not know that he 
was possessed of the greatest kindness, and of the great- 
est affability in the society of his friends, and that 
he was In no sense contentious or quarrelsome. He also 
exhibited, as such a man ought, the greatest dignity of 
demeanour. He possessed "An upright character, a gra- 
cious speech." 

Rather may we apply to him. the words of Paul: "What- 
soever things are true, : what soever things are honest, 
whatsoever things are ^ust, whatsoever things are pure, 
whatsoever things are lovely, whatsoever things are of 
good report." If he was severe, it was the severity of 
zeal for the truth, not the love of strife, or of harsh- 
ness. Of these things we and many others are witnesses. 
To his sixty-third year he spent his life in the most 
ardent study of religion and of all the liberal arts. 
No speech of mine can worthily set forth the praises of 
such a man. Mo lewd passions were ever detected In him, 
no seditious counsels. He was emphatically the advocate 
of peace. He never mingled the arts of politics with 
the affairs of the church for the purpose of augmenting 
his own authority, or that of his friends. Such wisdom 
and virtue, I am persuaded, do not arise from mere 'human 
diligence. Brave, lofty, ardent souls, such as Luther 
had, must be divinely guided. 

what shall I say of his other virtues? Often have I 
found him weeping and praying for the whole church. He 
spent a part of almost every day reading the Psalms, 
with which he mingled his own supplications amid tears 
and groans. Often did he express his indignation at 
those who through indifference or pretence of other oc- 
cupations, are indifferent in the matter of prayer. .On 
this account, he said, Divine Wisdom has prescribed forms 
of prayer, that by reading them our minds may be quick- 
ened, and the voice ever may proclaim the God we worship. 


In the many grave deliberations incident to the pub- 
lic perils, we observed the transcendent vigour of his 
mind, his valour, his unshaken courage, where terror 

{reigned. God was his anchor, and faith never failed him. 
As regards the penetration of his mind, in the midst 
of uncertainties he alone .saw what was to be done. Nor 
was he indifferent, as many suppose, to the public weal. 
On the contrary he knew the wants of the state, and .. 
clearly understood the feelings and wishes of his fellow- 
citizens. And though his genius was so extraordinary, 
yet he read with the greatest eagerness both ancient and 
modern ecclesiastical writings and all histories, that 
he might find in them examples applicable to present 

The immortal monuments of his eloquence remain, nor 
has the power of his oratory ever been surpassed. 

The removal of such a man from our midst, a man of 
the most transcendent genius, skilled in learning, 
trained by long experience, adorned with many superb and 
heroic virtues, chosen of God for the reformation of the 
church, loving us all with a paternal affection — the .re- 
moval of such a man from our midst calls for tears and 
lamentations. We are like orphans bereft of a distin- 
guished and faithful father. But though we must bow to 
God, yet lot us not permit the memory of his virtues and 
of his good offices to perish from among us. And let us 
rejoice that he now holds that familiar and delightful 
intercourse with God and his Son, our Lord Jesus Christ, 
which by faith in the Son of God he always sought and 
expected, where, by the manifestations of God, and by 
the testimony of the whole church in heaven, he not only 
hears the applause of his toils in the service of the 
Gospel, but is also delivered from the mortal body as 
from a prison, and has entered that vastly higher school 
where he can contempl£tte the essence of God, the two na- 
tures joined in Christ, and the whole purpose set forth 
in founding and redeeming the church — which great things 
he contemplated by faith; but seeing them now face to 
face, he rejoices with unspeakable joy; and with his 
whole soul he ardently pours forth thanks to God for 
his great goodness. 

From n Great Voices of the Reformation" — Fosdick 




The angel Gabriel told Mary that the little boy 
which would be born of her was to be called Jesus, 
Mary may well have thought, "There is none in our 
family by that name; it must have a special meaning •" 
And it does. The name n Jesus M means "Savior 11 . ■ 
Gabriel said, "This Child Is to save His people from 
their sins* 

Every time we say the name "Jesus", we should think 
of it as "Savior" and that He came to earth that you 
and I and everyone who will believe His word will be 
saved from their sins and sometime go to Heaven and 
live with Him forever and ever and never, never die, 
or get sick, or feel bad, or cry anymore. Wouldn't 
that be wonderful? No wonder the prophet Isaiah 
said that His name shall be called Wonderful. It 
is wonderful — the most wonderful name anyone ever 
was given. 

The apostle Paul said, "Wherefore God also hath 
highly exalted him and given him a name which is 
above every name..." 

Here is a little verse that would be good for 
everyone to learn by heart: 

There is a name I love to hear; 

I love to sing Its worth. 
It sounds like music in mine ear, 

The .sweetest name on earth. 

What other names or titles was Jesus called? 
There are over fifty. For some of them, read 
Isaiah 7:14 and 9:6. 

— Rudolph Cover 
Sonora, California 


VOL. 13 DECEMBER, 1966 NO. 12 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the 5ouL" 1 Peter 2: 1 1 


Brightest and best of the sons of the morning. 
Dawn on our darkness , and lend us Thine aid; 
Star of the East, the horizon adorning, 
Guide where our infant Redeemer is laid. 

Cold on. His cradle the dewdrops are shining , 
Low lies His head with the beasts of the stall; 
Angels adore Him in slumber reclining , 
Maker, and Monarch, and Saviour of all. 

Say, shall we yield Him, in costly devotion, 
Odors of Edom and offerings divine, 
Gems of the mountain and pearls of the ocean, 
Myrrh from the forest, or gold from the mine? 

Vainly we offer each ample oblation, 
Vainly with gifts would His favor secure; 
Richer by far is the. heart ' s adoration, 
Dearer, to God are the prayers of the poor. 

Brightest and best of the sons of the morning, 
Dawn on our darkness, and lend us Thine aid; 
Star of the East, the horizon adorning, 
Guide where our infant Redeemer is laid. 

by Reginald Heber 

THE PILGRIM is a religious magazine published monthly in the interests of the 
members of The Old Brethren Church. Subscription rate: $1.50 per year. Sample copies 
sent free on request. Publishing Editor: Leslie Cover; Consulting Editor: Daniel F. Wolf. 


This time of year our attention is drawn to the ful- 
fillment of the most wonderful promise ever made, a 
promise of infinite value to the human race — the promise 
of a Saviour for a lost world. 

As we view the many centuries of time between the 
first gleam of hope it brought and its fulfillment, and 
each event recorded in God's word about His amazing plan, 
we notice how they all fit together. But to our fore- 
parents His plan was not so clear for it was only re- 
vealed a little at a time. 

A promise , we understand, is a declaration that some- 
thing will be done or given for the benefit of another. 
So let us observe that if we do not desire what is pro- 
mised or see its need, a promise, means little to us. 
But the- promise under consideration has always been 
treasured very highly by God-fearing people down through 
the ages of time and shall almys be to them 'a monument 
of God's truthfulness and love. 

The promise ! s first ray of hope came to the first 
pair in the Garden' of Eden when sin's curse had its 
beginning severing that wonderful fellowship with their 
Creator. They had tasted the good things God had made 
for them and to lose it brought untold sorrow and re- 
morse. But with the penalty for sin God gave Adam and 
Eve something for which to hope: "The seed of the 
woman shall bruise the serpent ! s head." Notice that 
from the beginning man was not without hope. With this 
vague beginning there begin to appear specific, definite 
predictions, which as the story sweeps onward, become 
more specific, more definite, and more abundant, so that 
by the time we come to the end of the Old Testament, the 
promise is very clear* It was plain that "in Him should 
all the families of the earth be blessed" (Genesis 12:3), 
that He was to be born in King David's family of a vir- 


gin (Isaiah 7rl3>14)j in the. town of Bethlehem (Micah 
5:2-5) to mention ; a few. of the details of God 1 .s. -wonder- 
ful:., promise to.a fallen- humanity.- - -." ■■ ■; .;;.:•■•■ 

What a joy for those "waiting for the "consolation of 
Israel" after so many centuries of hopeful expectation 
when the angel Gabriel came to the virgin Mary saying ; 
"Fear not Mary, for thou hast found -favour with God, 
And, behold, thou shalt conceive inthy womb and, bring" • 
forth a son, and shalt call his- name JESUS. He ■shall. 7 ; 
be called the Son of the Highest:. r;and -the 'Lord, God- 
shall give unto him the throve .of his father David: ■ 
and he shall reign over the house of Jacob forever; and 
of Ms kingdom there shall be no end." '"'v. , * : ' 

At long last it meant that soon the : Saviour would be 
born into the world — a .world so much "in need • of a 
Saviour. ■ ■ _\ •■ : ; 

One. would suppose He would have been born to' some' ■ 
rich, and kingly parents in magnificent surroundings. 
But Re came to a poor family who could only find room ' 
in a lowly stable when He should be born.- 

Surely, the fact that the Saviour of all mankind was 
born, the, whole world* should hear, but we have only the 
record of the lowly shepherds hearing the proclamation 
of the angel, M Pehold : I bring you good tidings of great- 
joy, which shall be to all people. . For' unto you- is born 
this day in the city of David a Saviour, which is Christ 
the Lord."- 

To many, many people living in the land \ of Palestine 
at that time 1 it was. a most ordinary birth, not unlike 
those which took' place almost every day. To them He 
was just an ordinary baby boy. But to a chosen few 
God had truly visited His people. For them the Messiah 
was born. 

Our story does not end here as we would be led to 
believe by what we hear and see at this time of year. 
Even for these faithful ones, the years ahead were 
filled with anxiety and finally seemingly ended in 
tragedy, sorrow, and 'defeat when- they saw Him nailed 
to the Old Rugged Cross. But sorrow and grief were 
changed to joy and hope for these faithful ones when 
He rose the third day triumphant over death, hell, and 


the fc gjgy§ju- .. Hexein JLifiguanr ...hape ♦. - - ■ — - - « - 

So it i& today to the vast multitudes supposedly 
..celebrating the birth .of Christ; their lives give evi- 
dence that to them He was born an ordinary baby of 
•ordinary parents, grew up to be an ordinary '"man," died 
an ordinary, death, . and that: his. remains still lie- in the 
grave.- But to those who have tasted of t&e* heavenly 
gift, and -are partakers of the Holy Ghost, and have 
tasted, the good word of God, and the powers of the world 
to come, God T s wonderful promise has : been kept. 

Truly, to the child of God it was the miraculous 
birth of . the Son - of - God , who lived a perfect and sinles s 
life*, died, a most unusual and: shameful death, because 
it was for our sins, rose from the grave the third' day 
for our justification, ascended to God the Father, and 
is seated at His right hand making intercession in our 
behalf — all of this for us that we might live eternally. 

Now in this season as we are reminded, of the birth 
of Christ", .. let us not fall prey to all the wickedness - 
of ; merr^naking, revelry, idolatry, and drunkeness both 
literal and spiritual that is manifest all around us, 
but earnestly. pray that we might discern good. and evil 
and sxperlenqe the joy and peace that only the redeemed 
can : know— because that God made a promise to a" fallen 
humanity and kept it* 

Joy to the -world; the Lord is come. 

Let earth receive her King, 
Let every heart prepare Him room, 

And Heaven and nature sing. 

-Melvin Coning 
Goshen, Indiana 


To overcome denotes conflict, opposition, and a 
struggle. In carnal warfare the chief objective Is to' 
overcome an enemy. A notable instance of this is seen 
in the record of Goliath, the well armed and equipped 
champion of the Philistine armies in defying the armies 


of Israel in which the stripling shepherd boy, David, 
was the illustrious overcomes Christ who came" to earth 
and established. -the -NEW; A^ND. LIVING-WAY (Hebrews. -10.: 20) 
has. forever settled the .sword question for His,. children 
when- He said, -"Put up, fcfie sword into the, sheathu" . The 
warfare- of the Christian, -whose sword is- -tha sword- of 
the Spirit, is of .so much, greater signifance- that the 
warfare that has. plagued humanity from -the beginning. . 
For in Zechariah 4:6 v we read, " Not by ; might, nor .by power, 
but by my spirit, saith the Lord of hosts.".' "... 

The great conflict; in -which the -subjects .'or. .soldiers 
of the kingdom, of Christ, and Satan and hisVcohorts. are 
at war is of so- much more significance and greater .con- 
sequence, for so much greater is the reward of: the /vic- 
tor in Christ's army. For it is said, "He that overcom- 
eth shall inherit all things." And in Revelation 3:21 
we have this -great-promise, "To him that overcometh ..- 
will I grant to sit with me in my throne, even as I 
also overcame, and am set down with my Father in his . 
throne." Here is an inheritance that is incorruptible 
and undefiled and that fadeth not away. Who can measure 
the volume, the worth, and the magnitude of Eternal 
Life, of reigning with Christ a thousand years in un- 
mingled glory, of mingling with the blood-washed ones 
of all ages? Who can determine the value and import of 
freedom from fleshly infirmities, fear, sorrow, and sin 
throughout the existence of eternal duration? 

In this very day, Satan and his armies as a roaring 
lion or an angel of light are struggling hard to defeat 
the armies of the Living God and to bring them — after 
a very short Interval and fleeting season of fleshly 
pleasures, pride, and carnal gratification— Into the 
fiery depths of hell, everlasting misery and torment. 
Yes, the warfare is on. Shall. we win or lose? Shall 
we fight or surrender to the evil one? If Jesus is our 
captain, our prince, our refuge and our leader, then by 
His grace when the trumpet shall sound, and the dead 
shall be raised, and this^mortal shall have put on im- 
mortality, - then sh^ll- we have realized the greatest. qf 
:- all.- realities: "Death. is- swallowed up in VICTORY." 
"■'- ■- - '- • -:* i:— David A, Skiles Rossville, Indiana 



Another year has come and gone and again it is the 
time when we remember the birth of our Lord and Saviour 
Jesus Christ into the world. We see many different 
attitudes around us regarding this great event and still 
more regarding the celebrating of it. Any Christian 
needs not go far to find much regarding Christmas cele- 
brating that is unnecessary and that. is even an offence 
to God. But to those engaging in this kind of Christmas 
celebration , the real event of Christ *s birth has little 
or no meaning. Therefore we can spend our energies de- 
ploring this condition and probably have little real 
effect on it . 

,1 do not mean to say that we should not speak out 
against these things. But ^ it seems. to me that there is 
a way in which Christians can be effective witnesses at 
this time. It is a fact that Jesus was born. The Father 
prepared a body for the Son and He came to do the 
Father 1 s will. "Forasmuch then as the children are par- 
takers of flesh and bloody he also likewise took part 
of the same; that through death he might destroy him 
that had the power of death, that is, the devil." (He- 
brews 2:14) Jesus was born to die as a true sacrifice 
for sin. When we have this fact in mind,, then the 
"good tidings of great joy" of the angel have real mean- 
ing: "Glory to God in the highest, and on earth peace, 
good will toward men." This then should be the Christian 
testimony.. .. First, glory to Godi Christ has cornel 
Further, God offers peace and goodwill to men. There 
is no peace to the wicked. But to them who will come 
to Jesus there Is peace that passeth understanding. 
"Great peace have they which love thy lav/: and nothing 
shall offend them." (Psalms 119:165) 

Notice in Luke 2 .that . this newborn baby wrapped in 
swaddling clothes lying in a manger was to be a sign to 
the shepherds. They found it exactly as the angel told 
them. The event of Jesus 1 birth alone held no salvation 
for the shepherds, but it did signify the great joy and 
salvation that was to come.. So now we can have joy con- 
templating the birth of Jesus, but it is because of the 


gFeat' events that were- new^surely coming.. Ahead, of this 

baby was manhood and the long, hard, painful trail to 
a lonely cross. Here He made peace through the blood 
of His cross. ...... 

Christians are the ones' that . e^in be happy this 
Christmas season. God's peace on earth ^nd goodwill 
toward men can shine out from- our hearts on this joyous 
time. While many seem only to celebrate the celebrations 
let us remember and. honor , the real event;. of the birth 
of the Son of God. \\ He. shall' be ■ called; great.,,. ' and shall 
be called the Son of the Highest ':' and. the,' Lord God shall 
give unto him the throne of his father' David: : And he 
shall reign over the house of Jacob- for = ever; and of 
his kingdom there no end: n (Luke lt'3.?^33) -L.C. 

A. NEW CAROL. ,,"".'-?.. 

We sing the everlasting birth* 

Of Christ among the sons "of earth.' 
We sing the mange; r: and' the -stall 

Where first : 'He lay -who ■ -.saves.. us . all. 

We sing the time wKenf if irst -He -came .; ; 

To bear, as God and '.man, .-our .shame . 
We sing the love that sent- Him down. 

To wear for us-a martyr's crown. 

We sing the glory of the night 

On. which, was born the Prince of Light. 

Vie sing an awesome mystery- — 

The stable shadowed by a tree. 

We sing the joy His coming gives 

To all in whom His Spirit lives. 
We sing His praise this Christmastide — 

The Christ-child and the Crucified. 

—Neville P. Thomas 
Selected from n The Church Correspondent 1 


; JOY ON EARTH . .- '. 

.Swe^twas that music , sweet and ' -clear ^ t ..., 
['That* Tell that -night on the shepherd's ear; : 
Far out on old Judea's plains ■ ; — - ; . 
Angels sang the glorious strains 
That echoed and- re-echoed far. 
And 'over all a wondrous star 
Gave forth a light so strangely bright 
Those brave men trembled in their fright. 

When, lo, an angel standing near 
Said unto them: ''You need not fear 
For tidings of great joy I bring — 
This day is born your Saviour-King > 
And all the/ peoples' of the earth 
Shall henceforth -tell about His birth — 
How He, the son of the Most "High 
Did In a lowly manger lie," 

Then suddenly v/ith the angel stood 
A . heavenly . host, a multitude ■, • 
All praising God, the song they sung 
Has down- through all the ages rung, 
'"■■ "And gave,-, to this old world : a thrill 
That stirs, the heart of nations still, 
And bids them pray that wars may cease 
And all the world may have sweet peace. 

™ Elizabeth Stewart Todd 
Selected, hj Suzle Wagner 


God Is everywhere; -I hear KIs voice 
Calling me ■ in the . evening . bree ze 

As it sweeps through the autumn leaves in the trees. 
I hear Him whisper to me from the tall pines , 
"Come and be. mine; come and I give you peace of mind. 
I hear His voice sweet and sad 
In that of the dove — his song of love. 
God is everywhere spreading His love to you and me. 

— Bill Gurney 



Star of the Christmas . night -■ 

Gleaming in beauty bright, 
Break forth to human sight; 

Christ brings the world Kis light* 

Gift of the Christmas night .- - 

Given- by our. Lord above , 
Revealed in glory bright , 

He brings the world His love. 

Child of the Christmas night; 

Angels their songs employ — 
Make known His wondrous might; 

He brings the world His joy. 

Bells of the Christmas night 

Ringing in glad release , 
Sound forth to Heaven T s great height 

. To bring the world His : peace. 

':. — J. W. Wesenberg 

Selected by Alma'Garber 


Thou 4 who movest in mysterious ways Thy wonders to 
perform, Thou who hast the. hosts of Heaven at Thy com- 
mand, Thou who hast all the riches of earth at Thy dis- 
posal,. Thou who dost direct the affairs of men, raising 
up and casting :down — make, a way for me in the midst of 
this confusion: separate within me the evil from the 
good, the darkness from the light, the tasks Thou hast 
appointed from those imposed by convention. Use Thy 
manifold resources to make manifest to me Thy will, 
Lord, .Plant within the sanctuary of my soul the will 
to do Thy will. '-Bless me beyond my highest thought. . . 
Satisfying me beyond my deepest desire,..- Let Thy 
presence be the delight of my heart, for Thou art a 
great God and greatly to be praisedl In Jesus name, Amen 

Selected by Dora Royer 



Dec, IB - Sallda,. Calif,. Wakarusa v Ind. 

Dec. 25 - Mi Wuk'/Galif . Wakarusa.,,; .Ind. 

Jan, 1- Sallda^ Calif. Wakarusa,, Ind. Covington, 0. 

Jan. 8 - Mi Wuk, Calif. Rossville, Ind. 

Jan. 15 - Sallda, ; Calif .. Wakarusa,. Ind. 

All are welcome to attend these services. 

Our fall Love feast Meeting was' held at Salida on 
December 3rd "and 4th. We were -happy to have Melvin and 
Marilyn Coning and Kenneth and Lois Martin and their 
families with us from Indiana. Brother Melvin delivered 
a series of good .messages on man's desperate clrcumstan^^ hi£ .great needs, and the provision God has made to 
answer these needs through His Son Jesus Christ. His 
closing message was on the great Invitation from Jesus: 
M Come unto* me all ye that labour and are heavy laden and 
I will give you rest." , He. urged that we do not delay to 
answer, this call and; applied it to those in need of sal- 
vation and also to Christians and their need to draw 
closer to the Lord. Cur local brethren also gave many 
good thoughts. 

We appreciate Brother Melvin 1 s efforts and also the 
-effective efforts, of Brother Kenneth in encouraging us 
and building us up both by spiritual conversation and 
by a : good example of faith and steadfastness. 

Our crowds were not large due .partly to two other sim- 
ilar meetings in Brethren churches on the :same weekend, 
But the 'children and all' were glad for each of our guests. 

Our simple Communion service Saturday evening -was ; 
especially uplifting and we can thank God for the peace 
and harmony among us possible only because of His. Spirit 
"in our Hearts. 'Praise God for the theme ,of these Com- 
munions: .'Jesus Christ and Him '.-crucified. Let us .'allow 
Him to be also the theme of our daily lives. — L.O. * 



A young man, twenty-one years old, Philip Melanchthon 
joined the faculty at the University of Wittenberg, as 
Professor of Greek. He already was a Humanist scholar 
of wide renown, and he brought distinction to the insti- 
tution where he and Martin Luther formed a lifelong 
friendship. Luther was the more forceful character and 
Melanchthon fell under his spell, adopted his views, be- 
came the literary scribe of the early Lutheran movement, 
and in his "Loci Communes" produced the first treatise 
on systematic theology written by a Protestant. 

Luther was robust, stormy, sometimes crude; Melanch- 
thon was gracious, gentle, conciliatory. They made a 
strange team but, despite tensions and differences, their 
affectionate friendship held firm until Luther's death. 

While Melanchthon, especially in his early years, was 
dominated by Luther, his own contribution to the Refor- 
mation was of first-class significance. He was a great 
teacher and his classroom was crowded with eager youths. 
He was a master of style and was called on repeatedly to 
put into telling form what needed to be said. He was 
the most renowned negotiator the German Protestants had, 
and in one conference and diet after another he displayed 
his diplomatic powers. 

The t! Loci Commune s n is not exciting reading now, but 
it presents with clarity the Protestant position which, 
when' the book was written, was new and 'challenging. 
Luther T s major service to theology was to slough off the 
old scholastic approach to dogma and to found doctrine 
primarily on the Scriptures. Melanchthon with systema- 
tic thoroughness presented the results of this startling 
innovation, and what his book meant to those who first 
read it modern minds cannot readily imagine. At least 
seventeen editions of it in Latin appeared between 1521 
and 1$25, besides several reprints of a German transla- 
tion; Luther called it "an invincible book, worthy not 


only of immortality, but of being placed in the Canon 11 ; 
and for half a century it held first place as the theo- 
logical textbook in the universities. 

If one is to understand Melanchthon* s theological em- 
phases , one must see. what the Reformers were fighting a- 
gainst. They confronted a vast system of "works" by 
which the soul r s salvation could be assured. To multi- 
tudes Roman Catholicism had become an elaborate appara- 
tus of performances by which the horrors of hell could 
.be avoided and the pains of purgatory mitigated and 
shortened., Wheft Zwingli, for example, became par ish 

.priest of the great convent of Einsiedelh, he found him- 
self dealing with a statue of the virgin Mary, reputed 
to "possess miraculous 'powers, to ,pray before which a 
hundred thousand pilgrims came annually. Over the portal 
of "the shrine stood the inscription: "Here is complete 
forgiveness of all possible transgress ions." 

"' Against this entire apparatus of salvation by "works" 
-^PBlSb&s-x pilgrimages, image-worship^ auricular confas- 
slori,' pena;nce$, etc.— the Reformers set themselves, of- 

'teh with such fury that' their extravagant utterances are 

'difficult for moderns to understand. The fallacy of 

'seeking salvatiori by outward deeds which man can perform 
was founded, th£y were sure, on a shallow idea of human 
wickedness, and they portrayed man f s sinfulness as so 
dark and desperate that no "works" of his could cure it. 
They went* out to achieve "what 'Calvin called "the utter 
destruction of human glory, that God might be all in 
all." They called the best that man by himself alone-" 
can do "filthy rags." Good works without faith — : that is, 
goodness motived by fear of punishment or selfish desire 

3 for reward— are, said Luther, "idle, damnable sins." 
They saw man as so desperately wicked that no dilly- 
dallying with outward observances or legalistic morality 
could' save him. Only G6d T s grace could bring salvation, 
cleansing a;nd, re gene rating' the soul until, being now a 
"good tree," the man could bear "good fruit." f hey " ■■ 
stressed, underlined and played up man's hopeless estate 

.as a s inner that they; inight" achieve in him, first a 
sense of great need, %h$n an acceptance of a great sal- 

" Vat ion through God's regenerating grace, and then an ex- 
perience of "great gratitude/ overflowing in good works 


"'spontaneously rising "from a heart made right with God. 

When in Melanchthon we run on shocking sayings about 
human goodness — "How stinking are the moral .virtues, how 
bloody are the rags of righteousness of the skint si" — 
his meaning can be grasped only if we understand what he 
is attacking. He wants real goodness. He lauds and ex- 
tols it. But he is furious against the vulgar ideas and 
superstitious practices -of churchmen who suppose that 
real goodness can be achieved by outward performances 
and pious legalisms, while their inward lives; are un- 
cleansed, unregenerate, undedicated. 

On fundamental matters like this,- Melanchthon and 
Luther always saw eye to eye but, as the years passed, 
in successive editions of "Loci Cc*d&unes lr j Melanchthon* s 
more individual, independent judgments appeared. He al- 
ways meant by faith what Luther meant , not mere intellec- 
tual assent but vital, personal self-committal; he was, 
however, more of an intellectualist than Luther, and one 
of his major contributions was his reassertion of the 
rights of natural reason;, and his insistence., that, .reason 
and' revelation cannot be out of harmony. His theology, 
therefore, became more and more an ordered, well-inte- 
grated system, and one of the main emphases of historic 
Protestantism finds in hitn its earliest expression, that 
the church is composed "of those who hold pure , doctrine 
and agree in it. u 

In one central matter Melanchthon 1 s thought showed - 
"marked growth — he broke free from Luther's stern accept- 
ance of predestination. If God predestines everything 
and man's free will is an illusion, then God Himself is 
responsible for all the evil men do; men are not respon- 
sible since they have ho choice, and to exhort them, in- 
struct them, praise them when good and blame them when 
evil is insane — this logic Melanchthon accepted despite 
Augustine and Luther. He. taught at last, in 1543, that 
a man's final destiny is not predestined from all eter- 
nity, but that, while God's grace comes first, man has 
power to accept or reject it. . "God is not the cause of 
sin," he said. "Contingence must evidently be conceded, 
because sin, properly speaking, arises from the will of. 
the devil and of man, and is committed without the ap- 
probation of God and without His forcing our wills. 


-.BE .GLAD ' ■ ': 

It" is our heavenly Father's will, 
Though all 'the world is sad , 

• That at this blessed Christmas time 

;; His children should be glad; 

For His great gifts , through His 'de£tr Son, . 
■ ■"=■ •'■ • A thousand- fold 'outweigh' 

•■' The :less and pain and bitter woes 
v - That ; last but life's brief day. 

It is our Father's will that .we ■ 
Should enter this New Year, 
,. .Our, hand in His^ with smiling face, 
, ,,..,,"■ With courage and good cheer; .■ ; ; 
For He has promised daily strength 

To serve or tp endure \ 
And those who walk with Him. shall .prove 
■ J v ' His promises are sure.,. ; . 

"'"".,'' '.'.', — S...L. Mahojiey 

Hence it is not by "any means committed necessarily by 
absolute: 'necessity. " : 

MelanchthGn, there fore , was no mere copy of Luther, 
but made his own distinctive contribution 'to Protestant 
theology. His most notable service, however, sprang from 
his desire to. hold Christendom together and to prevent 
a final disruption. He passionately wished "to find 1 com- 
mon grounds 'of agreement on which to base Christian uni- 
ty. To :be sure, he could not foresee the" future arid, 
turning 'his back on his Swiss brethren, disliking' and 
fearing Zwingli and' all his ways, he sought instead some 
ground of mutual understanding; with Rome, where it was 
not to be fouM. This' endeavor came to its climax at 
the Deit of Augsburg (1530), where Melanchthbn was chosen 
to prepare the statement of the Protestants for presen- 
tation to the Emperor— one of the. most influential , pro- 
nouncements of the Reformation. It was sufficiently firm 
and uncompromising so that Calvin signed it, and Luther 
rejoiced that he had "lived -to see the hour when Christ 
was confessed by such great confessors in such a glorious 
confession." But its Irenic and conciliatory spirit — 
it did not openly condemn the papacy, it did not 'mention 


Scripture as the sole authority, nor did it assert the 
universal priesthood of all believers — is indicated in 
Its opening sentence: "Inasmuch as the Churches among 
us dissent in no articles of faith from the Holy Scrip- 
tures nor the Church Catholic , and only omit a few of 
certain ^abuses, which are novel, and have crept in with 
time partly and in part have been introduced by violence, 
and contrary to the purport of the canons, we beg that 
your Imperial Majesty would clemently hear both what 
ought to be changed, and what are the reasons why people 
ought not to be forced against their consciences to ob- 
serve these abuses," Melanchthon's ecumenical endeavor 
failed in its major purpose. The "abuses" — enforced 
celibacy of the priesthood, the sacrificial character of 
"the mass, the necessity of auricular confession, monastic 
vows, and the episcopate's assumption of both spiritual 
and secular authority — were too precious to the Roman 
system to be surrendered. But the Augsburg Confession 
did rally the support of German Protestantism and remains 
still the doctrinal statement in which millions of Pro- 
testants affirm their faith. 

Melanchthon's later years were disturbed by unhappy 
controversies. His "supreme determination" was undoubt- 
edly ^ as he said, "to preserve purity of doctrine and the 
true worship of God In the churches committed to our 
faith," but he tried to achieve that end by a kind of 
conciliation unacceptable to many of Luther 1 s followers, 
Insisting on the acceptance of whatever the Scriptures 
demanded and on refusing whatever the Scriptures denied, 
but on consenting also to observances about which the 
Scriptures said nothing. It was a dangerous and mistak- 
en attempt at compromise. It opened the door, so his 
enemies saw clearly, to some of the "abuses". 

Nevertheless, Melanchthon stands out now as one of 
the most admirable figures of the Reformation, and could 
his gracious, conciliatory, pacific spirit, searching 
for mutual understanding and unity, wherever they might 
be found, have prevailed within Protestantism, and be- 
tween Protestantism and the reformers within Roman Cath- 
olicism, history would have a less contentious and blood- 
thirsty tale to tell. 

— Adapted from "Great Voices of .the Reformation" 
by Harry Emerson Fosdick 



One night" nearly two thousand years ago some shepherds 
were watching over their flocks of sheep at night. They 
were in the hill country near a little town called 
Bethlehem. I suppose they were sitting around a fire 
getting warm because' tHe nights get chilly there. They 
could have been talking about a Saviour that God had 
promised to send into the world. Suddenly, there was 
a, great light all around therru An angel appeared unto 
them telling them that a baby was born over in. the lit- 
tle town of Bethlehem. This baby was the Saviour, which 
is Christ the Lord, and they were to' find the babe in a 
manger,, wrapped in swaddling clothes. All at once there 
was a multitude of angels praising God and saying, "Glory 
to God in the highest, and on earth peace, good will 
toward men.' 1 I think the angels filled the sky all a- 
round the shepherds, I wish I could have been there and 
seen and heard the angels too,' don ; T t you? 

.... After the angels were gone the shepherds started for 
Bethlehem. We don't know exactly how they found the 
right place, but the Bible says they came with haste and 
found the baby Jesus lying in a manger just like the - 
angel said. A manger is a place where they put hay for 
the animals to„ eat. Joseph must have made a nice little 
nest in the hay, and after Mary had wrapped the baby in 
some blankets they laid the baby Jesus in the manger. 

■After the shepherds had seen the baby Jesus, they told 
everyone they met about the angels and the baby in the 
manger : . "And all they that heard it irondered at those 
things which were told them by the shepherds." 

Here is a song about Jesus that you likely know. If 
you don r t, ask your mother to sing it for you. 

Away in a manger, no crib for a bed, 
The little Lord Jesus laid down His sweet head; 
The stars in the sky looked down where He lay, 
The little Lord Jesus, asleep on the hay.. 

The cattle are lowing, the poor baby wakes,. 
But little Lord Jesus, no crying He makes;' 
I love Thee, Lord Jesus I Look down from the sky, 
And stay by my cradle till morning is nigh. 

— Rudolph E. Cover